Index:

ANTIPHONE
PROLOGUE
DESCRIPTION OF THE TALMUD
SOURCE

PART ONE
THE TEACHING OF THE TALMUD CONCERNING CHRISTIANS

CHAPTER I - JESUS CHRIST IN THE TALMUD
Article I. - Concerning the Names of Jesus Christ
Article II. - The Life of Christ
Note About The Cross
Article III. - The Teachings of Christ
CHAPTER II - CHRISTIANS IN THE TALMUD
Article I. - The Names Given to Christians in the Talmud
Article II. - What the Talmud Teaches About Christians
Article III. - Christian Worship
PART TWO
PRECEPTS OF THE TALMUD CONCERNING CHRISTIANS

CHAPTER I - CHRISTIANS ARE TO BE AVOIDED
Article I. - Christians Unworthy to Share With Jews
Article II. - Christians Are Unclean
Article III. - Christians Are Idolaters
Article IV. - Christians Are Evil
CHAPTER II - CHRISTIANS ARE TO BE EXTERMINATED
Article I. - CHRISTIANS TO BE HARMED INDIRECTLY
I. By not Helping Them
II. By Interfering in Their Work
III. By Deceit in Legal Matters
IV. By Harming Them in Things Necessary for Life
Article II. - CHRISTIANS ARE TO BE HARMED DIRECTLY
1. Renegades to be killed
2. Apostates
3. Princes, especially the Prince of Rome (the Pope) to be exterminated
4. All Christians to be killed
5. Killing a Christian is an Acceptable Sacrifice to God
6. Heaven Promised to Those Who Kill Christians
7. A Christian may be Beheaded on the most Solemn Festivals
8. The Messiah expected will be Revengeful
9. Jewish Prayers against Christians
10. Christian Prayers for the Jews
11.Objective of Jewish Prayers is the Destruction of Christianity
12. Jews Pray for a Revengeful Messiah

"Let our writings be open to
all people. Let them see what out moral code is like! We need not be afraid of
this test, for we have a pure heart and a clean spirit. Let the nations
investigate the habitations of the children of Israel, and of their own accord
convince themselves of what they are really like! They will then exclaim for
certain with Balaam, when he went out to curse Israel: 'How beautiful are thy
tents O Israel: how beautiful thy homes!'

"In its attitude towards
non-Jews, the Jewish religion is the most tolerant of the the religions in the
world... The precepts of the ancient Rabbis, though inimical to Gentiles, cannot
be applied in any way to Christians."

"A whole series of opinions can
be quoted from the writings of the highest Rabbinical authorities to prove that
these teachers inculcated in their own people a great love and respect for
Christians, in order that they might look upon Christians, who believe in the
true God, as brothers, and pray for them."

"We hereby declare the the
Talmud does not contain anything inimical to Christians."

Many people who are interested
in the Jewish question are wont to ask whether or not there is anything in the
Talmud which is not beautiful and sublime, and entirely removed from anything
like hatred of Christians. The confusion of opinion about the matter is so
great, that to listen to those who argue so wisely about it, you would think
that they were discussing a very ancient and remote race of people, and not the
people of Israel who live in our midst according to an unchanging moral code by
which the religious and social life of the Jews has been regulated to this day.

This being so, I have
undertaken to show what the Talmud really teaches about Christians, and thus
satisfy the wishes of those who desire to find out about this doctrine from
genuine original sources.

To this end I have translated
the best known Talmudic books which refer to the Christians, and have arranged
these sources in such order as to bring out clearly the picture of a Christian
as represented to the Jews by the Talmud.

Lest I be accused of using a
corrupted text of the Talmud or of not having interpreted it correctly, as is
generally the case with those who have attempted to disclose secret Jewish
teachings, I have placed the Hebrew text opposite the Latin.

I have divided the whole into
two sections, the first of which treats of the teachings of the Talmud about
Christians, and the other, the rules which Jews are obliged to follow when
living among the Christians.

I preface these with a brief
discussion about the Talmud itself in the following chapter.

The Talmud gets its name from
the word Lamud - taught, and means The Teaching. By metonymy it is
taken to mean the book which contains the Teaching, which is called Talmud, that
is, the doctrinal book which alone fully expounds and explains all the knowledge
and teaching of the Jewish people.

As to the origin of the Talmud,
the Rabbis regard Moses as its first author. They hold that, besides the written
law which Moses received from God on Mount Sinai on tables of stone, which is
called Torah Schebiktab, he also received interpretations of it, or the
oral law, which is called Torah Shebeal Peh. They say that this is the
reason why Moses remained so long on the mountain, as God could have given him
the written law in one day.

Moses is said to have
transmitted this oral law to Joshua; Joshua in turn to the seventy Elders; the
Elders to the Prophets, and the Prophets to the Great Synagogue. It is held that
it was later transmitted successively to certain Rabbis until it was no longer
possible to retain it orally.

Whatever may be said about this
story of the Rabbis, it is sufficiently known to us that before the birth of
Christ, schools existed in Palestine in which sacred literature was taught. The
commentaries of the Doctors of the law were noted down on charts and lists as an
aid to memory, and these, when collected together, formed the beginnings of the
Jewish Talmud.

In the second century after
Christ, Rabbi Jehuda who, because of the sanctity of his life, was called The
Saint, and The Prince, realizing that the learning of the Jews was diminishing,
that their oral law was being lost, and that the Jewish people were being
dispersed, was the first to consider ways and means of restoring and preserving
their oral law. He collected all the lists and charts and from them he made a
book which was called the Sepher Mischnaioth, or Mischnah - a
Deuterosis, or secondary law. He divided it into six parts, each of which
was divided into many chapters. We shall consider these later.

The Mischnah is the
foundation and the principal part of the whole Talmud. This book was accepted by
the Jews everywhere and was recognized as their authentic code of law. It was
expounded in their Academies in Babylon - at Sura, Iumbaditha and Nehardea - and
in their Academies in Palestine - at Tiberias, Iamnia and Lydda.

As their interpretations
increased with the passing of time, the disputations and decisions of the
doctors of the law concerning the Mischnah were written down, and these
writings constituted another part of the Talmud called the Gemarah.

These two parts are so disposed
throughout the whole Talmud that the Mischnah serves first as a kind of
text of the law, and is followed by the Gemarah as an analysis of its
various opinions leading to definite decisions.

All the precepts of the
Mischnah, however, were not discussed in the Jewish schools. Those whose use
was nullified by the destruction of the Temple, and those whose observation was
possible only in the Holy Land were not commented upon. Their explanation was
left until the coming of Elias and the Messiah. For this reason some parts of
the Mischnah are lacking in the Gemarah.

In interpreting the Mischnah
of Rabbi Jehuda, the schools of Palestine and Babylon followed each their own
method, and by thus following their own way gave rise to a twofold Gemarah
- the Jerusalem and the Babylonian versions. The author of the Jerusalem version
was Rabbi Jochanan, who was head of the synagogue in Jerusalem for eighty years.
He wrote thirty-nine chapters of commentaries on the Mischnah> which he
compiled in the year 230 A.D.

The Babylonian Gemarah,
however, was not compiled by any one person, nor at any one time. Rabbi Aschi
began it in 327 A.D and labored over it for sixty years. He was followed by
Rabbi Maremar about the year 427 A.D., and it was completed by Rabbi Abina about
the year 500 A.D. The Babylonian Gemarah has thirty-six chapters of
interpretations.

This twofold Gemarah,
added to the Mischnah, makes also a twofold Talmud: The Jerusalem
version, which, on account of its brevity and obscurity, is not much used; and
the Babylonian version, which has been held in the highest esteem by Jews of all
times.

The Gemarah is followed
by additions called Tosephoth. It was thus that Rabbi Chaia first styled
his opinions on the Mischnah which were made by the doctors outside the
schools were called Baraietoth, or extraneous opinions.

These Commentaries were further
supplemented by other decisions called Piske Tosephoth, short theses and
simple principles.

For nearly five hundred years
after the Babylonian Talmud was completed, the study of literature was greatly
hampered partly due to public calamities and partly owing to dissensions among
the scholars. But in the eleventh century others wrote further additions to the
Talmud. Chief among these were the Tosephoth of Rabbi Ascher.

Besides these there appeared
the Perusch of Rabbi Moische ben Maimon, called by the Jews Rambam for
short, by the Christians Maimonides, and by Rabbi Schelomo, Iarchi or Raschi.

Thus, the Mischna, Gemarah,
Tosephoth, the marginal notes of Rabbi Ascher, the Piske Tosephoth
and the Perusch Hamischnaioth of Maimonides, all collected into one,
constitute a vast work which is called the Talmud.

* * * * *

The main parts of the Talmud,
which we mentioned above, are six:

ZERAIM: concerning seeds. It treats of seeds, fruits, herbs, trees; of the
public and domestic use of fruits, of different seeds, etc.

MOED: concerning festivals. It treats of the time when the Sabbath and
other festivals are to begin, ended and celebrated.

NEZIKIN: concerning damages. It treats of damages suffered by men and
animals, penalties and compensations.

KODASCHIM: concerning holiness. It treats of sacrifices and various sacred
rites.

TOHOROTH: concerning purifications. It treats of the soiling and purifying
of vessels, bedclothes and other things.

Each of these six parts, which
the Jews call Schishah Sedarim - six orders or ordinances - is divided
into books or tracts, called Massiktoth, and the books into chapters, or
Perakim.

ZERAIM. Contains eleven books or Masechtoth.
1. BERAKTOTH - Benedictions and prayers. Treats of liturgical rules.
2. PEAH - Corner of a field. Treats of the corners and gleanings of the
field...The olives and grapes to be left to the poor.
3. DEMAI - Doubtful things. Whether or not tithes must be paid on such.
4. KILAIM - Mixtures. Treats of various mixings of seeds.
5. SCHEBIITH - the Sevents. Treats of the Sabbatical Year.
6. TERUMOTH - Offerings and Oblations. The Heave offerings for the priests.
7. MAASEROTH - the Tithes, to be given to the Levites.
8. MAASER SCHENI - the Second Tithe.
9. CHALLAH - the Dough, the portion to be given thereof to the Priests.
10. ORLAH - the Uncircumcised. Treats about the fruits of a tree during the
first three years after its plantings.
11. BIKKURIM - the First Fruits to be brought to the Temple.

MOED. Contains twelve Books or Masechtoth.
1. SCHABBATH - the Sabbath. Treats of kinds of work prohibited on that day.
2. ERUBHIN - Combinations. Contains precepts about food for the Sabbath eve.
3. SCHEKALIM - Passover. Treats of the laws relating to the Feast of Passover
and the Paschal Lamb.
4. SCHEKALIM - Shekel. Treats of the size and weight of the shekel.
5. IOMA - the Day of Atonement. Treats of prescriptions for that Day.
6. SUKKAH - the Tabernacle. Treats of the laws concerning the feast of
Tabernacles.
7. BETSAH - the Egg of the Day of Feast. Treats of the kind of work prohibited
and permitted on the festivals.
8. ROSCH HASCHANAH - New Year. Treats of the Feast of New Year.
9. TAANITH - Fasts. Treats of public fasts.
10. MEGILLAH - the Scroll. Treats of the reading of the Book of Esther.
Contains the description of the Feast of Purim.
11. MOED KATON - Minor Feast. treats of laws relating to the days intervening
between the first and last days of Pesach and Succoth.
12. CHAGIGAH - Comparison of rites on on the three feats of Pesach, Sukkoth
and Tabernacles.

NEZIKIN. Contains ten Books or Masechtoth.
1. BABA KAMA - First Gate. Treats of Damages and Injuries and their remedies.
2. BABA METSIA - Middle Gate. Treats of laws concerning found property,
concerning trust, concerning buying and selling, lending, hiring and renting.
3. BABA BATHRA - Last Gate. Treats of laws concerning real estate and
commerce, mostly based on the traditional law. Also concerning hereditary
succession.
4. SANHEDRIN - Courts. Treats of the courts and their proceedings, and the
punishment of capital crimes.
5. MAKKOTH - Stripes. The 40 stripes (minus one) inflicted on criminals.
6. SCHEBUOTH - Oaths. Treats different kinds of oaths.
7. EDAIOTH - Testimonies. Contains a collection of traditional laws and
decisions gathers from the testimonies of the distinguished teachers.
8. HORAIOTH- Decisions. Treats of the sentences of Judges and the punishment
of transgressors.
9. ABHODAH ZARAH - Idolatry.
10. ABHOTH - Fathers. Treats of laws of the fathers. It is called also PIRKE
ABHOTH.

KODASCHIM. Contains eleven Books or Masechtoth.
1. ZEBBACHIM - Sacrifices. Treats of animal sacrifices and the mode of their
offering.
2. CHULIN - Profane things. Treats of the traditional manner of slaughtering
animals for ordinary use.
3. MENACHOTH - Meat-offerings. Treats of meat-and-drink offerings.
4. BEKHOROTH - the First Born. Treats of the laws concerning the first born of
man and animals.
5. ERAKHIN - Estimations. Treats of the mode in which persons dedicated to the
Lord by a vow are legally appraised in order to be redeemed.
6. TEMURAH - Exchange. Treats of the laws concerning sanctified things having
been exchanged.
7. MEILAH - Trespass, Sacrilege. Treats of the sins subject to the punishment
of excision, and their expiation by sacrifices.
8. KERITHUTH - Excisions - Treats of the sins subject to the punishment of
excision, and their expiation by sacrifices.
9. TAMID - the Daily Sacrifice- Describes the Temple services connected with
the daily morning and evening offerings.
10. MIDDOTH - Measurements. Describes the measurements and description of the
Temple.
11. KINNIM - the Birds' Nests. Treats of the sacrifices consisting of fowls,
the offerings of the poor, etc.

TOHOROTH. Contains twelve Books or Masechtoth.
1. KELLIM - Vessels. Treats of the conditions under which domestic utensils,
garments, etc. receive ritual cleanness.
2. OHOLOTH - Tents. Treats of tents and houses, and how polluted and purified.
3. NEGAIM - Plagues. Treats of the laws relating to Leprosy.
4. PARAH - the Heifer. Treats of the laws concerning the red heifer and the
use of its ashes for the purification of the unclean.
5. TOHOROTH - Purifications. Treats of some lesser degrees of uncleanness
lasting only until sunset.
6. MIKVAOTH - Wells. Treats of the conditions under which wells and reservoirs
are fit to be used for ritual purifications.
7. NIDDAH - Menstruation. Treats of the legal uncleanness arising from certain
conditions in women.
8. MAKSCHIRIN - Preparations. Treats of liquids that prepare and dispose seeds
and fruits to receive ritual uncleanness.
9. ZABHIM - Concerning nightly pollution and gonorrhea. Treats on the
uncleanness arising from such secretions.
10 TEBHUL IOM - Daily washing.
11. IADAIM - Hands. Treats of the ritual uncleanness of hands, according to
the traditional law, and of their purification.
12. OKETSIN - Stalks of fruit. Treats of stalks and shells of fruit as
conveying ritual uncleanness.

The complete Talmud contains 63
books in 524 chapters.

Added to these are four other
shorts tracts, which have not been included in the regular Talmud. They have
been added by later writers and exponents.

These four are:
MASSEKHETH SOPHERIM - the Tract of Scribes. Treats of the mode of writing the
books of the law. Has 21 chapters.
EBHEL RABBETI - a large treatise on Mourning. Has 14 chapters.
KALLAH - the Bride. On the acquisition of the bride. Has one chapter.
MASSEKHETH DEREKH ERETS - the Conduct of Lide. Divided into RABBAH - major
parts, and ZUTA - the minor parts. Has 16 chapters. At the end is added a
special chapter - PEREK SCHALOM - on Peace.

Since the Talmud was such a
voluminous and disordered work, there was a need of a compendium which would
facilitate its study. To supply this need, therefore, Rabbi Isaac ben Jacob
Alphassi, in 1032, published a Shorter Talmud, which he called Halakhoth -
Constitutions. He omitted all lengthy discussions and preserved only those
parts which had to do with the practical things of life. Since this work,
however, had no order to it, it was not considered of great worth.

The first to issue a well
ordered work on Jewish Law was Maimonides, styled the "Eagle of the Synagogue."
In 1180 he produced his celebrated work Miscnhah Torah - Repetition of
the Law, also called Iad Chazakah - the Strong Hand. It contains four
parts or volumes and 14 books and includes the whole Talmud. Maimonides also
included much philosophical discussion in this work and attempted to establish
many laws of his own. Because of this he was excommunicated by his people and
condemned to death. He fled to Egypt where he died in the year 1205.

In spite of this, the value of
his work increased in time, and for a while an expurgated version was held in
the highest esteem by the Jews. A drawback to this work is that it contains many
laws which were of no value after the destruction of the Temple.

An edition of the work of
Maimonides, expurgated of all his philosophical innovations and of all the old,
useless laws, was edited in 1340, in strict accord with the ideas of the Rabbis,
by Jacob ben Ascher, to which he gave the name Arbaa Turim - The Four
Orders, which are:

ORACH CHAIIM: The seeds of Life, and treats of the daily life in the home
and in the Synagogue.

IORE DEAH: which teaches knowledge about foods, purifications and other
religious laws.

Since Alphasi, Maimonides and
Jacob ben Ascher disagreed on many points, which gave rise to different
interpretations of the same law, there was great need of a book which would
contain short, concise solutions to controversies, and which would supply to the
Jewish people a law book worthy of; the name.

Joseph Karo, a Rabbi of
Palestine (born 1488, died 1577), supplied this need by his celebrated;
commentary on the Arbaa Turim, which he called Schulchan Arukh -
the Prepared Table.Since, however, the customs of oriental Jews differed
greatly from those of western Jews, even the Schulchan Arukh, of Joseph
Karo did not suffice for Jews everywhere. And for this reason Rabbi Mosche
Isserles wrote a commentary on the Schulchan Arukh, entitled Darkhe
Mosche, the Way of Moses, which received the same acceptance in the West as
the work of Joseph Karo in the East.

At the present time, the
Schulchan Arukh is regarded as the obligatory Law Code of the Jews, and they
use it principally in their studies. Many commentaries have been written on each
part of this book.

An important point to note is
that this work has always been regarded by the Jews as holy. They have always
held it, and still hold it, as more important than the Sacred Scriptures. The
Talmud itself shows this very clearly:

In the tract Babha Metsia,
fol. 33a, we read:
"Those who devote themselves to reading the Bible exercise a certain virtue, but
not very much; those who study the Mischnah exercise virtue for which
they will receive a reward; those, however, who take upon themselves to study
the Gemarah exercise the highest virtue."

Likewise in the tract
Sopherim XV, 7, fol. 13b:
"The Sacred Scriptures is like water, the Mischnah wine, and the
Gemarah aromatic wine.

The following is a well-known
and highly praised opinion in the writings of the Rabbis:
"My son, give heed to the words of the scribes rather than to the words of the
law."

The reason for this is found in the tract Sanhedrin X, 3, f.88b:
"He who transgresses the words of the scribes sins more gravely than the
transgressors of the words of the law."

Also when there are differences
of opinion between the Law and the doctors, both must be taken as the words of
the Lord God.
In the tract Erubhin, f.13b, where it is related that there was a
difference of opinion between the two schools of Hillel and Schamai, it is
concluded that:
"The words of both are the words of the living God."
In the book Mizbeach, cap. V, we find the following opinion:
"There is nothing superior to the Holy Talmud."
Contemporary defenders of the Talmud speak of it almost in the same way.

What Christians have thought of
the Talmud is amply proved by the many edicts and decrees issued about it, by
which the supreme rulers in Church and State proscribed it many times and
condemned this sacred Secondary Law Code of the Jews to the flames.

In 553 the Emperor Justinian
forbade the spread of the Talmudic books throughout the Roman Empire. In the
13th century "Popes Gregory IX and Innocent IV condemned the books of the Talmud
as containing every kind of vileness and blasphemy against Christian truth, and
ordered them to be burned because they spread many horrible heresies."

Later, they were condemned by
many other Roman Pontiffs - Julius III, Paul IV, Pius IV, Pius V, Gregory XIII,
Clement VIII, Alexander VII, Benedict XIV, and by others who issued new editions
of the Index of Forbidden Books according to the orders of the Fathers of the
Council of Trent, and even in our own time.

At the beginning of the 16th
century, when the peace of the Church was disturbed by new religions, the Jews
began to distribute the Talmud openly, aided by the art of printing then
recently invented. The first printed edition of the whole Talmud, containing all
its blasphemies against the Christian religion, was published in Venice in the
year 1520. And almost all Jewish books published in that century, which was
favorable to them, are complete and genuine.

Towards the end of the 16th
century and at the beginning of the 17th, when many famous men undertook
diligently to study the Talmud, the Jews, fearing for themselves, began to
expunge parts of the Talmud which was published at Basle in 1578 has been
mutilated in many places.

And at Synod in Poland, in the
year 1631, the Rabbis of Germany and many other countries declared that nothing
which would annoy the Christians and cause persecution of Israel, should be
printed. For this reason there are signs of many things missing in the Jewish
books which were published in the following century and thereafter. The Rabbis
explain from memory what these things mean, for they possess the genuine books
which Christians rarely see.

However, Jewish books were
published later with very few mutilations in Holland - where the Jews who were
expelled from Spain were kindly received. The Talmud published there in 1644 -
1648 is almost similar to the Venetian edition.

The latest device invented to
deceive the censors was to insert the word haiah (was) with the genuine
text, as if to indicate that the matter in question once had its place there.
But by so doing they only cleanse the outside of the cup. For in many places
they do show what they mean, ex.gr. by the words gam attah, "even now,"
viz. "this law obliges"; and aphilu bazzeman hazzeh, "even to this
day" viz. "this law holds," and such like.

We must add a few remarks about
that other very well known book of the Jews, called the ZOHAR.

According to some Rabbis,
Moses, after he had been instructed in the interpretation of the law on Mount
Sinai, did not pass this information to Joshua nor he to the Elders, but to
Aaron, Aaron to Eleazer, and so on until the oral teachings had been put into
book form called the ZOHAR, so called from the name ZEHAR, meaning to shine
forth. For it is an illustration of the books of Moses, a commentary on the
Pentateuch.

The author is said to have been
R. Schimeon ben Jochai, a disciple of R. Akibha who, fifty years after the
destruction of the Temple, ended his life as a martyr about the year 120 A.D. in
Hadrian's war against the Jews. Since, however, names of men appear in this book
who lived many centuries after the year indicated, and since neither Rambam (R.
Mosche ben Nachman), nor R. Ascher, who died about the year 1248 A.D., make no
mention of it, it is more likely that those are nearer the truth who say that
the book of Zohar first saw the light about the 13th century. Especially is this
considered likely since about this time a book was produced which is similar in
argument and style to the Chaldaic type of writing.

It consists of three volumes in
large octavo.

Many other works have been
published by the Jewish teachers which are used in the study of Jewish law, and
which are held in high esteem since they explain many obscure passages in the
Talmud. Some of them are cited in this book, and are as follows:

BIAR - Declaration,
elucidation, Commentary on another Commentary. These declarations differ from
one another.

HALAKOTH - usually written
HILKHOTH - Decisions or Dissertations. Separate books of Holy Scriptures and of
the Talmud by different Rabbis: Maimonides, Beshai, Edels, Moses of Kotzen,
Kimchi and others. In most cases citations are given from HILKOTH AKUM by
Maimonides. These contain dissertations on stars and planets and the status of
nations. There is another - HILKOTH MAAKHALOTH ASAVOROTH - dissertation about
forbidden foods.

IUCHASIN or SEPHER IUCHASIN -
dissertations on lineage. Treats of Sacred and Jewish history from the beginning
of the world until 1500. Printed at Cracow, 1580.

JALKUT - a collected commentary
from various ancient books. Supposed to have not a literal but allegorical
meaning. Author: Rabbi Shimeon of Frankfurt.

I have only used the works of
those who are held in the highest esteem by the Jews themselves, and to whom the
Jews appeal when disputing with Christians, by quoting impartially the opinions
of these learned men. Their great dilligence in quoting from the texts of books
which I was able to examine, has been a proof to me that I used the same
diligence even in quoting from less known sources to which they have much
greater access than I.

THE TEACHING OF THE TALMUD CONCERNING CHRISTIANS

First we shall
see what the Talmud teaches
about Jesus Christ, the founder of Christianity;
and secondly, about his followers, the Christians.

CHAPTER I

JESUS CHRIST IN THE TALMUD

Many passages in the Talmudic
books treat of the birth, life, death, and teachings of Jesus Christ. He is not
always referred to by the same name, however, but is diversely called "That
Man," "A Certain One," "The Carpenter's Son," "The One Who Was Hanged," etc.

1. The real name of Christ in
Hebrew is Jeschua Hanotsri - Jesus the Nazarene. He is called Notsri
from the city of Nazareth in which he was brought up. Thus in the Talmud
Christians also are called Notsrim - Nazarenes.
Since the word Jeschua means "Savior," the name Jesus rarely occurs in
the Jewish books. It is almost always abbreviated to Jeschu, which is
maliciously taken as if it were composed of the initial letters of the three
words Immach Schemo Vezikro - "May his name and memory be blotted out."

2. In the Talmud Christ is
called Otho Isch - "That man," i.e. the one who is known to all. In the
tract Abhodah Zarah, 6a, we read: "He is called a Christian who follows
the false teachings of that man, who taught them to celebrate the feast
on the first day of the Sabbath, that is, to worship on the first day after the
Sabbath"

3. Elsewhere he is simply
called Peloni - "A Certain One." In Chagigah, 4b, we read:
"Mary...the mother of a certain one, of whom it is related in Schabbath..."
(104b)
That this Mary is none other than the mother of Jesus will be shown later.

4. Out of contempt, Jesus is
also called Naggar bar naggar - "the carpenter son of a carpenter", also
Ben charsch etaim - "the son of a wood worker."

5. He is also called Talui
- "The one who was hanged." Rabbi Samuel, the son of Mair, in the Hilch. Akum
of Maimonides, refers to the fact that it was forbidden to take part in the
Christian feats of Christmas and Easter because they were celebrated on
account of him who was hanged. And Rabbi Aben Ezra, in a commentary on
Genes. also calls him Talui, whose image the Emperor Constantine
reproduced on his banner. "...in the days of Constantine, who made a change of
religion and placed the figure of the one who was hanged on his banner."

The Talmud teaches that Jesus
Christ was illegitimate and was conceived during menstruation; that he had the
soul of Esau; that he was a fool, a conjurer, a seducer; that he was crucified,
buried in hell and set up as an idol ever since by his followers.

1. ILLEGITIMATE AND CONCEIVED
DURING MENSTRUATION
The following is narrated in the Tract Kallah, 1b:
"Once when the Elders were seated at the Gate, two young men passed by, one of
whom had his covered, the other with his head bare. Rabbi Eliezer remarked that
the one in his bare head was illegitimate, a mamzer. Rabbi Jehoschua said
that he was conceived during menstruation, ben niddah. Rabbi Akibah,
however, said that he was both. Whereupon the others asked Rabbi Akibah why he
dared to contradict his colleagues. He answered that he could prove what he
said. He went therefore to the boy's mother whom he saw sitting in the market
place selling vegetables and said to her: "My daughter, if you will answer
truthfully what I am going to ask you, I promise that you will be saved in the
next life." She demanded that he would swear to keep his promise, and Rabbi
Akibah did so - but with his lips only, for in his heart he invalidated his
oath. Then he said: "Tell me, what kind of son is this of yours"? To which she
replied: "The day I was married I was having menstruation, and because of this
my husband left me. But an evil spirit came and slept with me and from this
intercourse my son was born to me." Thus it was proved that this young man was
not only illegitimate but also conceived during the menstruation of his mother.
And when his questioners heard this they declared: "Great indeed was Rabbi
Akibah when he corrected his Elders"! And they exclaimed: "Blessed be the Lord
God of Israel who revealed his secret to Rabbi Akibah the son of Joseph"!
That the Jews understand this story to refer to Jesus and his mother, Mary, is
clearly demonstrated in their book Toldath Jeschu - "The Generations of
Jesus" - where the birth of our Savior is narrated in almost the same words.

Another story of this kind is
narrated in Sanhedrin, 67a:
"Of all who are guilty of death by the Law, he alone is caught by a ruse. How is
it done? They light a candle in an inner room and place witnesses in an
adjoining room outside where they can see him and hear his voice, but where they
cannot be seen by him. Then the one whom he tried to seduce says to him "Please
repeat here privately what you told me before." If the seducer repeats what he
said, the others ask him "But how shall we leave our God who is in heaven and
serve idols?" If the seducer repents, then all is well.But if he says "This is
our duty and it is right for us to do so," then the witnesses outside, who have
heard him, bring him before the judge and stone him to death. This is what they
did to the son of Stadi in Lud, and they hanged him on the eve of the Passover.
Forthis son of Stada was the son of Pandira. For Rabbi Chasda tells us that
Pandira was the husband of Stada, his mother, and he lived during the time
Paphus the son of Jehuda. But his mother was stada, Mary of Magdala (a ladies'
hairdresser) who, as it is said in Pumbadita, deserted her husband."
The meaning of this is that his Mary was called Stada, that is, a prostitute,
because, according to what was taught at Pumbadita, she left her husband and
commited adultery. This is also recorded in the Jerusalem Talmud and by
Maimonides.
That the mention here is of Mary, the mother of Jesus, is verified in the Tract
Chagigah, 4b:
"When Rabbi Bibhai was visited once by the Death Angel (the devil), the latter
said to his assistant: "Go and bring to me Mary the hairdresser" (that is, kill
her). He went and brought Mary the children's hairdresser - in place of the
other Mary."
A marginal note explains this passage as follows:
"This story of Mary the Ladies' hairdresser happened under the Second Temple.
She was the mother of Peloni, "that man," as he is called in the tract
Schabbath."
In Schabbath the passage referred to says:
"Rabbi Elizer said to the Elders: "Did not the son Stada practice Egyptian magic
by cutting it into his flesh?" They replied: "He was a fool, and we do not pay
attention to what fools do. The son of Stada, Pandra's son, etc." as above in
Sanhedrin, 67a.
This magic of the son of Stada is explained as follows in the book Beth
Jacobh, fol. 127 a:
"The Magi, before they left Egypt, took special care not to put their magic in
writing lest other peoples might come to learn it But he devised a new way by
which he inscribed it on his skin, or made cuts in his skin and inserted it
there and which, when the wounds healed up, did not show what they meant."
Buxtorf says:
"There is little doubt who this Ben Stada was, or who the Jews understood him to
be. Although the Rabbis in their additions to the Talmud try to hide their
malice and say that it is not Jesus Christ, their deceit is plainly evident, and
many things prove that they wrote and understood all these things about him. In
the first place, they also call him the son of Pandira. Jesus the Nazarene is
thus called in other passages of the Talmud where express mention is made of
Jesus the son of Pandira. St. John Damascene also, in his Genealogy of
Christ, mentions Panthera and the Son of Panthera.
"Secondly, this Stada is said to be Mary, and this Mary the mother of Peloni
"that certain one," by which without doubt Jesus is meant. For in this way they
were accustomed to cover up his name because they were afraid to mention it. If
we had copies of the original manuscripts they would certainly prove this. And
this also was the name of the mother of Jesus the Nazarene.
"Thirdly, he is called the Seducer of the People. The Gospels testify that Jesus
was called this by the Jews, and their writings to this day are proof that they
still call him by this name.
"Fourthly, he is called "the one who was hanged," which clearly refers to the
crucifixion of Christ, especially since a reference to the time "on the eve of
the Passover" is added, which coincides with the time of the crucifixion of
Jesus. In Sanhedrin they wrote as follows: "On the eve of the Passover
they hanged Jesus"
"Fifthly, as to what the Jerusalem Talmud says about the two disciples of the
Elders who were sent as witnesses to spy on him, and who were afterwards brought
forward as witnesses against him: This refers to the two "false witnesses" of
whom the Evangelists Matthew and Luke make mention.
"Sixthly, concerning what they say about the son of Stada that he practiced
Egyptian magical arts by cutting into his flesh: the same accusation is made
against Christ in their hostile book Toldoth Jeschu.
"Lastly, the time corresponds. For it is said that this son of Stada lived in
the days of Paphus the son of Jehuda, who was a contemporary of Rabbi Akibah.
Akibah, however, lived at the time of the Ascension of Christ, and for some time
after. Mary is also said to have lived under the Second Temple. All this clearly
proves that they secretly and blasphemously understand this son of Stada to be
Jesus Christ the son of Mary.
"Other circumstances may seem to contradict this. But that is nothing new in
Jewish writings and is done on purpose so that Christians may not easily detect
their trickery."

2. Furthermore, "In the secret books, which are not permitted to fall easily
into the hands of Christians, they say that the soul of Esau came into Christ,
that he was therefore evil and that he was Esau himself."

3. By some he is called a FOOL and INSANE
In Schabbath, 104b:
"They, [the Elders] said to him [Eliezer]: "He was a fool, and no one pays
attention to fools."

4. A CONJURER AND MAGICIAN
In the infamous book Toldoth Jeschu, our Savior is blasphemed as follows:
"And Jesus said: Did not Isaiah and David, my ancestors, prophesy about me?
The Lord said to me, thou art my son, today I have begotten thee, etc.
Likewise in another place: The Lord said to my Lord, sit thou at my right
hand. Now I ascend to my father who is in heaven and will sit at his right
hand, which you will see with your own eyes. But you, Judas, will never reach
that high. Then Jesus pronounced the great name of God (IHVH) and continued to
do so until a wind came and took him up between earth and sky. Judas also
pronounced the name of God and he likewise was taken up by the wind. In this way
they both floated around in the air to the amazement of the onlookers. Then
Judas, again pronouncing the Divine Nane, took hold of Jesus and pushed him down
to earth. But Jesus tried to do the same to Judas and thus they fought together.
And when Judas saw he could not win out over the works of Jesushe pissed on
Jesus, and both thus being unclean they fell to earth; nor could they use the
Divine name again until they had washed themselves."
Whether those who believe such devilish lies deserve greater hatred or pity, I
cannot say.
In another place in the same book it is related that in the house of the
Sanctuary there was a stone which the Patriarch Jacob anointed with oil. On this
stone were carved the tetragrammatic letters of the Name (IHVH), and if anyone
could learn from them he could destroy the world. They therefore decreed that no
one must learn them, and they placed two dogs upon two iron columns before the
Sanctuary so that if anyone should learn them the dogs would bark at him coming
out and he would forget the letters through fear. Then it is related: "Jesus
came and entered, learned the letters and wrote them down on parchment. Then he
cut into the flesh of his thigh and inserted them there, and having pronounced
the name, the wound healed."

5. IDOLATER
In the Tract Sanhedrin (103a) the words of Psalm XCI, 10: "No
plague shall come near thy dwelling," are explained as follows:
"That thou mayest never have a son or a disciple who will salt his food so much
that he destroys his taste in public, like Jesus the Nazarene."
To salt one's food too much or to destroy one's taste, is proverbially said of
one who corrupts his morals or dishonors himself, or who falls into heresy and
idolatry and openly preaches it to others.

6. SEDUCER
In the same book Sanhedrin (107b) we read:
"Mar said: Jesus seduced, corrupted and destroyed Israel."

7. CRUCIFIED
Finally as punishment for his crimes and impiety, he suffered an ignominious
death by being hanged on a cross on the eve of the Passover (as we have seen
above).

8. BURIED IN HELL
The book Zohar, III, (282), tells us that Jesus died like a beast and was buried
in that "dirt heap...where they throw the dead bodies of dogs and asses, and
where the sons of Esau [the Christians] and of Ismael [the Turks], also Jesus
and Mahommed, uncircumcized and unclean like dead dogs, are buried."

9. WORSHIPPED AS GOD AFTER HIS
DEATH BY HIS FOLLOWERS
George El. Edzard, in his book Avoda Sara, quotes the following words of
the commentator on the Hilkoth Akum (V,3) of Maimonides:
"In many passages of the Talmud mention is made of Jesus the Nazarene and of his
disciples, and that the Gentiles believe that there is no other God besides him.
In the book Chizzuk Emunah, part I, ch. 36, we read: "The Christians
build up an argument from this [Zachary XII, 10] and say: Behold how thew
Prophet testified that in future ages the Jews would would lament and weep
because they crucified and killed the Messiah who was sent to them; and to prove
that he meant Jesus the Nazarene, possessing both the divine and human nature,
they quote the words: And they looked upon him whom they transfixed and they
wept over him as a mother over her first born child.""Maimonides attempts to prove how much Christians err in worshipping Jesus in
his book Hilkoth Melakhim (IX, 4):
"If all the things he did had prospered, if he had rebuilt the Sanctuary in its
place, and had gathered together the dispersed tribes of Israel, then he would
certainly be the Messiah....But if so far hew has not done so and if he was
killed, then it is clear he was not the Messiah whom the Law tells us to expect.
He was similar to all the good and upright rulers of the House of David who
died, and whom the Holy and Blessed Lord raised up for no other reason but to
prove to many, as it is said (in Dan. XI, 35): And some of them who
understand shall fall, to try and to purge them and to make them white, even
till the end of time, because the appointed time is not yet. Daniel also
prophesised about Jesus the Nazarene who thought he was the Christ, and who was
put to death by the judgment of the Senate: (Dan. V.14): ...and the robbers
of thy people shall exalt
themselves to establish the vision; but they shall fail. What could be
plainer? For all the Prophets said that the Christ would set Israel free, would
bring it salvation, restore its dispersed peoples and confirm their laws. But he
was the cause of the destruction of Israel and caused the rest of them to be
dispersed and humiliated, so that the Law was changed and the greater part of
the world was seduced to worship another God. Truly no one can understand the
designs of the Creator, nor are his ways our ways. For all that has been built
up by Jesus the Nazarene, and by the Turks who came after him, tend only to
prepare the way for the coming of Christ the King, and to prepare the whole
world equally for the service of the Lord, as it is said: For then I shall
give a clean moth to all peoples that all may call upon the name of the Lord,
and bow down in unison before him. How is this being accomplished? Already
the whole world is filled with the praise of Christ, the Law and the
Commandments, and his praises have spread to far distant lands and to peoples
whose hearts and bodies are uncircumcized. These discuss with one another about
the Law that was destroyed - some saying that the commandments were once true,
but have ceased to exist; others that there is a great mystery about it, that
the Messiah-King has come and that their doctrine has revealed it. But when the
Christ truly comes and is successful, and is raised up and exalted, then
everything will be changed and these things will be shown to be false and vain."

10. AN IDOL
In the Tract Abhodah Zarah, (21a Toseph), we read:
"It is of importance to inquire the reasons why men nowadays even sell and rent
their houses to Gentiles. Some say this is legal because it is said in
Tosephta: No one shall rent his house to a gentile either here [in the land
of Israel] or elsewhere because it is known that he will bring an idol into it.
It is nevertheless allowed to rent them stables, barns and lodging houses, even
though it is known that they will bring idols into them. The reason is because a
distinction can be made between a place into which an idol will be carried in
order to leave it there permanently, and a place where it will not be left
permanently, in which case it is allowed. And since the gentiles, among whom we
now live, do not bring their idol into their homes to leave it there
permanently, but only for a time - while someone is dead in the house or when
someone is dying, nor do they even perform any religious rites there - it is
therefore permitted to sell and rent them houses."
Rabbi Ascher, in his Commentary on Abhodah Zarah (83d) speaks not less
clearly on this matter: "Today it is permitted to rent houses to Gentiles
because they bring their idol into them only for a time, when somebody is sick."
And in the same place he says "Today they have a practice of incensing their
idol.""
All this, and much more like it, proves beyond a doubt that when the Rabbis
speak of the idols of the Gentiles among whom they lived at that time, when no
idols were worshipped, they clearly meant the Christian "idol," namely, the
image of Christ on the crucifix and the Holy Communion.

In Jewish writings there is no
directly corresponding word for the Christian Cross. The cross T on which those
condemned to death were crucified, was called Tau by the Phoenicians and
the Hebrews, and this name and sign for it was afterwards taken over into the
alphabet of the Jews and of the Greeks and the Romans. The Cross honored by the
Christians, however, is called by the following names:
1. Tsurath Haattalui - the image who was hanged.
2. Elil - vanity, idol.
3. Tselem - image. Hence the Crusaders in Jewish books are called
Tsalmerim (ein Tsalmer)
4. Scheti Veerebh - warp and woof, which is taken from the textile art.
5. Kokhabh - star; on account of the four rays emanating from it.
6. Pesila - a sculpture, a carven idol.
But whenever it is mentioned it is always in the sense of an idol or of
something despicable, as can be seen from the following quotations:
In Orach Chaiim, 113,8:
"If a Jew when praying should meet a Christian [Akum] carrying a star
[a crucifix] in his hand, even if he has come to a place in his prayer where it
is necessary to bow down to worship God in his heart, he must not to so lest he
should seem to bow down before an image."
In Iore Dea, 150,2:
"Even if a Jew should get a splinter in his foot in front of an idol, or if he
should drop his money before it, he must not stoop down to remove the splinter
or to gather his money lest he should seem to adore it. But he should either sit
down or turn his back or his side to the idol and then remove the splinter."
But whenever it is not possible for a Jew to turn away like this, the following
rule must be observed (in Iore Dea, 3, Hagah):
"It is not permitted to bow down or to remove one's hat before princes or
priests who wear a cross on their dress, as is their custom. Care must be taken,
however, not to be noticed in failing to do so. For instance, one can throw some
coins on the ground and stoop down to pick them up before they pass by. In this
way it is permitted to bow down or to remove one's hat before them." A
distinction is also made between a cross which is venerated and a cross which is
worn around the neck as a souvenir or as an ornament. The former is to be
regarded as an idol, but not necessarily the latter. In Iore Dea, 141, 1,
Hagah, it says:
"The image of a cross, before which they bow down, is to be treated as an idol,
and it is not to be used until it is destroyed. However, a 'warp and woof' if
hung around the neck as a souvenir is not to be regarded as an idol and can be
used."
The sign of the cross made with the hand, by which Christians are wont to bless
themselves, is called in Jewish "the moving of the fingers here and there" (hinc
et hinc).

The Seducer and Idolator could
teach nothing but falsehood and heresy which was irrational and impossible to
observe.

1. FALSHOOD
In Abhodah Zarah (6a) it says:
"A Nazarene is one who follows the false teachings of that man who taught them
to worship on the first day of the Sabbath."

2. HERESY
In the same book Abohah Zar. (Ch.I, 17a Toseph) mention is made of
the heresy of James. A little further on (27b) we learn that this James was none
other than the disciple of Jesus:
"...James Sekhanites, one of the disciples of Jesus, of whom we spoke in chapter
1."
But James taught, not his own doctrine, but that of Jesus.

3. IMPOSSIBLE TO OBSERVE
The author of Nizzachon argues as follows on this point:
"A written law of the Christians is: If a Jew strike you on one cheek, turn the
other also to him and do not in any way return the blow.And ch. VI, v. 27 says:
Love your enemies; do good to them who hate you; bless them who curse you and
pray for those who do you harm; unto him who strikes you on one cheek offer him
the other. To him who takes away thy cloak do not forbid him to take thy coat
also, etc. The same is found in Matthew ch. V, v.39. But I have never seen
any Christian keep this law, nor did Jesus himself behave as he taught others to
do. For we find in John ch XVIII, v22, that when someone struck him on
the face, he did not turn the other cheek, but became angry on account of this
one stroke and asked "Why do you strike me"? Likewise in the Acts of the
Apostles, ch.XXIII, v. 3, we read: that when the High Priest ordered them
that stood by to strike him on the mouth, Paul did not turn the other cheek; he
cursed him saying "God shall smite thee thou whited wall, etc." This is contrary
to their beliefs and destroys the foundation upon which their religion rests,
for they boast that the law of Jesus is easy to observe. If Paul himself, who
may be called the Dispenser of Jesus, could not preserve the precept of Jesus,
who among the others who believe in him can prove to me that he can do so?"
The author, however, who had the Gospels and the Acts of the Apostles under his
hand, could not have failed to understand in what sense Christ commanded his
followers to turn the other cheek to him who would strike them, since in another
place he commanded his followers to cut off a hand or an arm, and to pluck out
an eye if these should scandalize them. No one who has had the least
acquaintance with the Holy Scriptures ever thought that these commands should be
taken literally. Only deep malice and ignorance of the times in which Jesus
lived can explain why the Jews, even to this day, use these passages to detract
from the teachings of Jesus Christ.

As in our languages Christians
take their name from Christ, so in the language of the Talmud Christians are
called Notsrim, from Jesus the Nazarene. But Christians are also called
by the names used in the Talmud to designate all non-Jews: Abhodah Zarah,
Akum, Obhde Elilim, Minim, Nokhrim, Edom, Amme Haarets, Goim, Apikorosim,
Kuthrim.

1. Abhodah Zarah -
Strange worship, idolatry. The Talmudic Tract on Idolatry is thus entitled:
Obhde Abhodah Zarah - Idol Worshippers. That Abhodah Zarah really
means the cult of idols is clear from the Talmud itself: "Let Nimrod come and
testify that Abraham was not a server of Abhodah Zarah ." But in these
days of Abraham there existed no strange cult either of the Turks or the
Nazarenes, but only the worship of the true God and idolatry. In Schabbath
(ibid. 82a), it says:
"Rabbi Akibah says: How do we know that Abhodah Zarah, like an unclean
woman, contaminates those who subscribe to it? Because Isaiah says: Thou
shalt cast them away like a menstruation cloth; and shalt say unto it, Get thee
hence."
In the first part of this verse mention is made of idols made from gold and
silver.
The learned Maimonides also clearly demonstrates that the Jews regarded
Christians as Abhodah Zarah. In Perusch (78c) he says: "And be it
known that Christian people who follow Jesus, although their teachings vary, are
all worshippers of idols (Abhodah Zarah)."

2. Akum - This word is made up of the initial letters of the words
Obhde Kokhabkim U Mazzaloth - worshippers of stars and planets. It was thus
that the Jews formerly styled the Gentiles who lacked all knowledge of the true
God. Now, however, the word Akum in Jewish books, especially in the
Schulkhan Arukh, is applied to Christians. This is evident from numerous
passages:
In the Orach Chaiim (113,8) those who use a cross are called Akum.
In the Iore Dea (148, 5, 12), those who celebrate the feasts of Christmas
and New Year, eight days afterwards, are called worshippers of the stars and
planets:
"Thus if a gift is sent to the Akum, even in these times, on the eighth
day after Christmas, which they call the New Year," etc.

3. Obhde Elilim - Servers of idols. This name has the same meaning as
Akum. Non-Jews are frequently called by this name. In the Orach Chaiim,
for example (215, 5), it says:
"A blessing should not be pronounced over incense which belongs to the servers
of idols."
But at the same time when the Schulkhan Arukh was written there were no
worshippers of the stars and planets (Akum); there were no 'servers of
idols' among those who lived with the Jews. Thus, for example, the author of the
Commentary on the Schulkhan Arukh (entitled Magen Abraham), Rabbi
Calissensis who died in Poland in 1775, in note 8, on No. 244 of the Orach
Chaiim (where it is allowed to finish a work on the Sabbath with the help of
an Akum) says: "Here in our city the question is raised about the price
of hiring worshippers of the stars and planets who sweep the public streets when
they work on the Sabbath."

4. Minim - Heretics. In
the Talmud those who possess books called the Gospels are heretics. Thus in
Schabbath (116a) it says:
"Rabbi Meir calls the books of the Minim Aven Gilaion [iniquitous
volumes] because they call them Gospels."

5. Edom - Edomites.
Rabbi Aben Ezra, when he speaks about the Emperor Constantine who changed his
religion and placed the image of him who was hanged on his banner, adds: "Rome
therefore is called the Kingdom of the Edomites."
And Rabbi Bechai, in his Kad Hakkemach (fol. 20a, on Isaiah,
ch. LXVI, 17) writes:
"They are called Edomites who move their fingers 'here and there'" (who make the
sign of the cross).
Likewise Rabbi Bechai, commenting on the words of Isaiah (loc. cit.),
"those who eat the flesh of swine" adds: "These are the Edomites." Rabbi Kimchi,
however, calls them "Christians." And Rabbi Abarbinel, in his work Maschima
Ieschua (36d) says: "The Nazarenes are Romans, the sons of Edom."

6. Goi - Race, or
people. The Jews also call a man a Goi - a gentile; they call a gentile woman a
Goiah. Sometimes, but very rarely, Israelites are called by this name. It
is mostly applied to non-Jews, or idolators. In Jewish books which treat of
Idolatry, worshippers of idols are often called by this single word Goi.
For this reason, in more recent editions of the Talmud the use of the word
Goi is purposely avoided and other words for non-Jews are substituted.
It is well known that in the Jewish language, the Jews call Christians among
whom they live, Goim. Nor do the Jews deny this. Sometimes in their
popular magazines they say that this word means nothing harmful or evil. But the
contrary can be seen in their books written in the Hebrew language. For
instance, in Choschen Hammischpat (34, 22), the name Goi is used
in a depraved sense:
"Traitors and Epicureans and Apostates are worse than Goim"

7. Nokhtrim - strangers,
foreigners. This name is used for all who are not Jews, and therefor for
Christians.

8. Amme Haarets - People
of the earth, idiots. There are some who say that people of other races are not
meant by this, but only crude and uneducated people. There are passages,
however, which leave no doubt about the matter. In the Holy Scripture, Book of
Esra, ch. X, 2, we read: We have sinned against our God, and have taken
strange wives [nokhrioth] of the people of the earth. That people of the
earth denotes idolators is clear from Zohar, I, 25a: "The People of
the earth - Obhde Abhodah Zarah, idolaters.

9. Basar Vedam - Flesh
and blood; carnal men who are destined to perdition and who can have no
communion with God. That Christians are flesh and blood, is proved from
the prayer book:
"Whoever meets a wise and educated Christian can say: Blessed art thou O Lord,
King of the Universe, who dispenseth of thy wisdom to Flesh and Blood," etc.
Likewise in another prayer, in which they ask God soon to restore the kingdom of
David and to send Elias and the Messia, etc., they aak him to take away their
poverty so that they will have no need to accept gifts from "flesh and blood,"
nor to trade with them, nor to seek wages from them.

10. Apikorosim -
Epicureans. All are called by this name who do not observe God's precepts, as
well as all those, even Jews themselves, who express private judgments in
matters of faith. How much more, therefore, Christians!

11. Kuthim - Samaritans.
But since there are no longer any Samaritans, and since there are many
references in recent Jewish books to Samaritans, who can doubt that this does
not mean the Christians?
Furthermore, in this matter of naming those who are not Jews, it is to be
particularly noted that Jewish writings apply these names indiscriminately and
promiscuously when they speak of the same thing, and almost in the same words.
For instance, in the Tract Abhodah Zarah (25b) the word Goi is employed,
but in the Schulkhan Arukh (Iore Dea 153, 2) Akum is used.
Kerithuth (6b) uses Goim; Jebhammoth (61a) uses Akum;
Abhodah Zar. (2a) uses Obhde Elilim; Thoseph uses Goim and
Obhde Ab., Choschen Ham (Venetian ed.) uses Kuthi; (Slav. ed.)
Akum. And many more instances could be quoted.
Maimonides in his book on Idolatry indiscriminately calls all the following
idolators: Goim, Akum, Obhde Kokhabhim, Obhde Elilim, etc.

In the preceding chapter we saw
what the Jews think of the Founder of the Christian religion, and how much they
despise his name. This being so, it would not be expected that they would have
any better opinion about those who follow Jesus the Nazarene. In fact, nothing
more abominable can be imagined than what they have to say about Christians.
They say that they are idolaters, the worst kind of people, much worse than the
Turks, murderers, fornicators, impure animals, like dirt, unworthy to be called
men, beasts in human form, worthy of the name of beasts, cows, asses, pigs,
dogs, worse than dogs; that they propagate after the manner of beasts, that they
have diabolic origin, that their souls come from the devil and return to the
devil in hell after death; and that even the body of a dead Christian is nothing
different from that of an animal.

1. IDOLATERS
Since Christians follow the teachings of that man, whom the Jews regard
as a Seducer and an Idolater, and since they worship him as God, it clearly
follows that they merit the name of idolater, in no way different from those
among whom the Jews lived before the birth of Christ, and whom they taught
should be exterminated by every possible means.

This is best demonstrated by the names they give Christians, and by the
unmistakable words of Maimonides which prove that all who bear the name of
Christian are idolaters. And anyone who examines Jewish books which speak of the
"Worshippers of the Stars and Planets," "Epicureans," "Samaritans," etc., cannot
but conclude that these idolaters are none other than Christians. The Turks are
always called "Ismaelites," never idolaters.

2. CHRISTIANS WORSE THAN THE
TURKS
Maimonides in Hilkoth Maakhaloth (ch. IX) says:
"It is not permitted to drink the wine of a stranger who becomes a convert, that
is, one who accepts the seven precepts of Noah, but is permitted to gain some
benefit from it. It is allowed to leave wine alone with him, but not to place it
before him. The same is permitted in the case of all gentiles who are not
idolaters, such as the Turks [Ismaelites]. A Jew, however, is not permitted to
drink their wine, although he may use it to his own advantage."

3. MURDERERS
In Abhodah Zarah (22a) it says:
"A Jew must not associate himself with gentiles because they are given to the
shedding of blood."
Likewise in Iore Dea (153, 2):
"An Israelite must not associate himself with the Akum [Christians]
because they are given to the shedding of blood."
In the Abhodah Zarah (25b) it says:
"The Rabbis taught: If a Goi joins an Israelite on the road, he [the Jew] should
walk on his right side. Rabbi Ismael, the son of Rabbi Jochanan the nephew of
Beruka, says: if he carries a sword, let the Jew walk on his right side. If the
Goi carries a stick, the Jew should walk on his left side. If he is
climbing a hill or descending a steep incline, the Jew must not go in front with
the Goi behind, but the Jew must go behind and the Goi in front, nor must
he stoop down in front of him for fear the Goi might crack his skull. And if he
should ask the Jew how far he is going, he should pretend he is going a long
way, as Jacob our Father said to the impious Esau: until I come to my Lord in
Seir (Gen. XXXIII, 14-17), but it adds: Jacob set out for Sukoth."

In Orach Chaiim (20, 2) it says:
"Do not sell your overcoat (Talith) with the fringes to an Akum, lest he
should join up with a Jew on the road and kill him. It is also forbidden to
exchange or lend your overcoat with a Gentile, except for a short time and when
there is nothing to be feared from him."

4. FORNICATORS
In the Abhodah Zarah (15b) it says:
"Animals of the masculine sex must not be left in the barns of the Gentiles with
their men, nor animals of the feminine sex with their women; much less must
animals of the feminine sex be left with their men and of the masculine sex with
their women. Nor must sheep be left to the care of their shepherds; nor must any
intercourse be had with them; nor must children be given into their care to
learn to read or to learn a trade."
In the same tract a little farther on (22a) it is explained why animals must not
be allowed in the barns of Gentiles, and why Jews are not permitted to have
sexual intercourse with them:
"Animals must not be allowed to go near the Goim, because they are
suspected of having intercourse with them. Nor must women cohabit with them
because they are over-sexed."
In fol. 22b of the same book the reason is given why animals especially of the
feminine sex must be kept away from their women: "...because when Gentile men
come to their neighbors' houses to commit adultery with their wives and do not
find them at home, they fornicate with the sheep in the barns instead. And
sometimes even when their neighbors' wives are at home, they prefer to fornicate
with the animals; for they love the sheep of the Israelites more than their own
women."
It is for the same reason that animals are not to be entrusted to Goi shepherds,
nor children to their educators.

5. UNCLEAN
The Talmud gives two reasons why the Goim are unclean: because they eat
unclean things, and because they themselves have not been cleansed (from
original sin) on Mount Sinai. In Schabbath, (145b) it says:
"Why are the Goim unclean? Because they eat abominable things and animals
that crawl on their belly."
Likewise in Abhodah Zarah, 22b:
"Why are the Goim unclean? Because they were not present at Mount Sinai. For
when the serpent entered into Eve he infused her with uncleanness. But the Jews
were cleansed from this when they stood on Mount Sinai; the Goim,
however, who were not on Mount Sinaim were not cleansed."

6. COMPARED TO DUNG
"When ten persons are praying together in one place and they say Kaddisch,
or Kedoschah, anyone, even though he does not belong there, may
respond Amen. There are some, however, who say that no dung or Akum
must be present."
In Iore Dea (198, 48) Hagah, it says:
"When Jewish women come out of a bath they must take care to meet a friend
first, and not something unclean or a Chrsitian. For if so, a woman, if she
wants to keep holy, should go back and bathe again."
It is worthy of note that the following list of unclean things is a given in
Biur Hetib, a commentary on the Schulchan Arukh:
"A woman must wash herself again if she sees any unclean things, such as a dog,
an ass, or People of the Earth; a Christian (Akum), a camel, a pig, a
horse, and a leper.

7. NOT LIKE MEN, BUT BEASTS
In Kerithuth (6b p. 78) it says:
"The teaching of the Rabbis is: He who pours oil over a Goi, and over
dead bodies is freed from punishment. This is true for an animal because it is
not a man. But how can it be said that by pouring oil over a Goi one is
freed from punishment, since a Goi is also a man? But this is not true,
for it is written: Ye are my flock, the flock of my pasture are men (Ezechiel,
XXXIV, 31). You are thus called men, but the Goim are not called men."
In the Tract Makkoth (7b) he is said to be guilty of killing "except
when, if intending to kill an animal he kills a man by mistake, or intending to
kill a Goi, he kills an Israelite."
In Orach Chaiim (225, 10) it says:
"He who sees beautiful creatures, even though it be an Akum or an animal, let
him say 'Blessed art thou Our Lord God, King of the Universe, who has placed
such things on the earth!'"

8. THEY DIFFER ONLY IN FORM
FROM BEASTS
In Midrasch Talpioth (fol. 225d) it says:
"God created them in the form of men for the glory of Israel. But Akum
were created for the sole end of ministering unto them [the Jews] day and night.
Nor can they ever be relieved from this service. It is becoming to the son of a
king [an Israelite] that animals in their natural form, and animals in the form
of human beings should minister unto him."
We can quote here also what is said in Orach Chaiim, 57, 6a:
"If pigs are to be pitied when they suffer from disease, because their
intestines are similar to ours, how much more should the Akum be pitied
when thus affected."

9. ANIMALS
In Zohar, II, (64b) it says:
"...People who worship idols, and who are called cow and ass, as it is written:
I have a cow and an ass..."
Rabbi Bechai, in his book Kad Hakkemach, ch. I, beginning with the word
Geulah - redemption - referring to Psalm 80, v.13:The boar out of the wood doth waste it, says:
"The letter ain is dropped [suspended] the same as these worshippers are
followers of him who was suspended."
Buxtorf (Lex.) says:
"By wild pig the author here means the Christians who eat pork and, like
pigs, have destroyed the vineyard of Israel, the City of Jerusalem, and who
believe in the 'suspended' Christ. Else the letter ain is dropped in this word
because they, as worshippers of Christ who was hanged, are also dropped."
Rabbi Edels, in commenting on Kethuboth (110b) says:
"The Psalmist compares the Akum to the unclean beast in the woods."

10. WORSE THAN ANIMALS
Rabbi Schelomo Iarchi (Raschi), famous Jewish commentator, explaining the law of
Moses (Deuter. XIV, 21) forbidding the eating of meat of wounded animals,
but which must be given to the 'stranger in thy gates,' or which, according to
Exodus (XXII, 30) is to be thrown to the dogs, has this to say:
"...for he is like a dog. Are we to take to word 'dog' here literally? By no
means. For the text in speaking of dead bodies says, Or thou mayest sell it
to an alien. This applies much more to the meat of wounded animals, for
which it is permitted to accept payment. Why therefore does the Scripture say it
may be thrown to 'dogs?' In order to teach you that a dog is to be more
respected than the Nokhri."

11. THEY PROPAGATE LIKE BEASTS
In the Sanhedrin (74b) Tosephoth, it says:
"The sexual intercourse of a Goi is like that of a beast."
And in Kethuboth (3b) it says:
"The seed of a Goi is worth the same as that of a beast."
Hence it is to be inferred that Christian marriage is not true marriage.
In Kidduschim (68a), it says:
"...How do we know this? Rabbi Huna says: You can read: Remain here with the
ass, that is, with a people like an ass. Hence it appears that they are not
capable of contracting marriage."
And in Eben Haezer (44, 8):
"If a Jew enters into marriage with an Akum (Christian), or with his
servant, the marriage is null. For they are not capable of entering into
matrimony. Likewise if an Akum or a servant enter into matrimony with a
Jew, the marriage is null."
In Zohar (II, 64b) it says:
"Rabbi Abba says: If only idolaters alone had sexual intercourse, the world
would not continue to exist. Hence we are taught that a Jew should not give way
to those infamous robbers. For if these propagate in greater numbers, it will be
impossible for us to continue to exist because of them. For they give birth to
sucklings the same as dogs."

12. CHILDREN OF THE DEVIL
In Zohar (I, 28b) we read:"Now the serpent was more subtle than any beast of the field, etc. (Genes.
III, 1.) 'More subtle' that is towards evil; 'than all beasts' that is, the
idolatrous people of the earth. For they are the children of the ancient serpent
which seduced Eve."
The best argument used by the Jews to prove that Christians are of the race of
the devil is the fact that they are uncircumcized. The foreskin on non-Jews
prevents them from being called the children of the Most High God. For by
circumcision the name of God - Schaddai - is complete in the flesh of a
circumcized Jew. The form of the letter Isch is in his nostrils, the
letter Daleth in his (bent) arm, and ain appears in his sexual organ by
circumcision. In non-circumcized gentiles, therefore, such as Christians, there
are only two letters, Isch and Daleth, which make the word
Sched, which means devil. They are, therefore, children of the Sched,
the devil.

13. THE SOULS OF CHRISTIANS ARE
EVIL AND UNCLEAN
The teaching of the Jews is that God created two natures, one good and the other
evil, or one nature with two sides, one clean and the other unclean. From the
unclean side, called Keliphah - rind, or scabby crust - the souls of
Christians are said to have come.
In Zohar (I, 131a) it says:
"idolatrous people, however, since they exist, befoul the world, because their
souls come out of the unclean side."
And in Emek Hammelech (23d) it says:
"The souls of the impious come from Keliphah, which is death and the
shadows of death."Zohar (I, 46b, 47a) goes to show that this unclean side is the left side,
from which the souls of the Christians come:"And he created every living thing, that is, the Israelites, because they
are the children of the Most High God, and their holy souls come out from Him.
But where do the souls of the idolatrous gentiles come from? Rabbi Eliezer says:
from the left side, which makes their souls unclean. They are therefore all
unclean and they pollute all who come in contact with them."

14. AFTER DEATH THEY GO DOWN TO
HELL
The Elders teach that Abraham sits at the gate of Gehenna and prevents any
circumcized person from entering there; but that all the uncircumcized go down
to hell.
In Rosch Haschanach (17a) it says:
"Heretics and Epicureans and Traitors go down into hell."

15. THE FATE OF DEAD CHRISTIANS
The bodies of Christians after death are called by the odious name of Pegarim,
which is the word used in Holy Scripture for the dead bodies of the damned and
of animals, but never for the pious dead who are called Metim. Thus the
Schulchan Arukh orders that a dead Christian must be spoken of in the
same way as a dead animal.
In Iore Dea (377, 1) it says:
"Condolences must not be offered to anyone on account of the death of his
servants or handmaids. All that may be said is 'May God restore your lost one,
the same as we say to a man who has lost a cow or an ass.'"
Nor must Christians be avoided for seven days after they have buried someone,
as the law of Moses commands, since they are not men; for the burial of an
animal does not pollute one.
In Iebhammoth (61a) it says:
"The Nokhrim are not rendered unclean by a burial. For it is said: Ye
are my sheep, the sheep of my pasture; ye are men. You are thus called men,
but not the Nokhrim."

Since Christians are regarded
by the Jews as idolators, all their forms of worship are idolatrous. Their
priests are called priests of Baal; their temples are called houses of lies and
idolatry, and everything they contain, such as chalices, statues and books, are
regarded as made for the serving of idols; their prayers, both private and
public, are sinful and offensive to God; and their festivals are called days of
evil.

1. PRIESTS
The Talmud speaks of priests, the ministers of Christian worship, as idolatrous
and belonging to the god Baal. They are also called Komarim -
Soothsayers; and also Galachim, the shaved, because they shave their
heads, particularly the monks.
In Abhodah Zarah (14b) Toseph, it says:
"It is forbidden to sell books of the prophets to the soothsayers, since they
may use them for their evil worship in their idolatrous temples. Those who do
so sin against the law which forbids us to place an obstacle in the way of a
blind person. It is also forbidden to sell them to a Christian who is not
shaved, for he is sure to give or sell them to one of them who is shaved."

2. CHRISTIAN CHURCHES
A place of Christian worship is called (1) Beth Tilfah, a house of vanity
and foolishness, in place of Beth Tefilah, a house of prayer; (2) Beth
Abhodha Zarah, a House of Idolatry; (3) Beth Hatturapi Schel Letsim,
a house of Evil Laughter.
In Abhodah Zarah (78) the Perusch of Maimonides, it says:
"Be it known to you that it is beyond a doubt forbidden by law to pass through a
Christian city in which there is a house of vanity, that is, a house of
idolatry; much more to live therein. But we today, as punishment for our sins,
are subject to them, and are forced to live in their countries, as it was
foretold in Deuteronomy (IV, 28): And there ye shall serve gods, the
work of men's hands, of wood and stone...Thus if it is allowed as predicted
to pass around a Christian city, much more so must we pass around an idolatrous
temple; nor is it allowed us even to look inside and above all to enter in."
A Jew is forbidden not only to enter a Christian church, but even to go near it,
except under certain circumstances.
In Iore Dea (142, 10) it says:
"It is forbidden to stand in the shadow of a house of idolatry, whether from the
inside or the outside, for a distance of four cubits from the front door. It is
not forbidden, however, to stand under the shadows of the back of a church. Nor
is the shadow forbidden us if the church stands in a place where formerly there
was public road, which was taken from the community and the house of idolatry
built upon it. For the road is still there. But if the house of idolatry
existed before the road, it is not permitted to pass before it. There are some
who say that it is forbidden to pass there in any case."
Neither is a Jew allowed to listen to, or admire the beautiful music of the
churches. In Iore Dea (142, 15) it says:
"It is forbidden to listen to the music if idolatrous worship, and to examine
the statues of their idols; for even by looking at them one can be influenced by
the evil of idolatry. But one can look who does not intend to be so affected."
Likewise a Jew is not allowed to have a house near a church; nor is he allowed
to rebuild a house which has been destroyed in such a place. In Iore Dea
(143, 1) it says:
"If a house near an idolatrous temple belonging to the Akum falls down,
it must not be rebuilt. A Jew must remove it a certain distance away if he
wishes to rebuild it. But he must fill up the vacant space between his house and
the church with bushes and rubbish so that the space will not be used to extend
the idolatrous temple."
Here may be added what a certain Rabbi Kelomimus said about a Christian church
(in the book Nizzachon) to the Emperor Henry III, who gave him permission
to speak his opinion freely about the Basilica which he had recently built at
Spires:
"After the Emperor Henry III, a very wicked man, had completed the building of
that "Abyss," he sent for Rabbi Kelominus and said to him: "I want to ask you,
how does this Basilica which I have built compare with the magnificence of
Solomon's Temple, about which so many volumes have been written?" He replied:
'My Lord, if you will permit me that you will let me go unharmed, I will tell
you the truth about it.' The Emperor answered: 'I give you my word as a lover of
the truth and as an Emperor, that no harm shall come to you.' Then the Jew said:
'If you gathered together all you have spent so far, and added to it all the
silver and gold in your treasury, it would not suffice even to pay the workmen
and craftsmen that Solomon employed; for it is written (Chron. II, ch 2):
And Solomon told out threescore and ten thousand men to bear burdens, and
fourscore thousand to hew in the mountains, and three thousand and six hundred
to oversee them. Eight years were spent in the building of the Temple, much
more than you spent in building this Tehon [Abyss]. And when Solomon had
finished his Temple, see what the Scripture says about it: The priests could
not stand to minister by reason of the cloud; for the glory of God had filled
the House of the Lord (Chron. II, Ch. 5, 14). But if someone loaded an ass
with putrid garbage and led it into this abyss of yours, no one would notice the
difference!' The Emperor Henry then replied: 'Were it not that I have sworn to
let you go unharmed, I would order your head cut off.'"

3. CHALICES
Chalises used in the Sacrifice of the mass are spoken of as vessels in which
filth is offered up to the idol. Moses Kozzensis, in Hilkoth Abhodah Zarah
(10b) says:
"A Jew who buys Chalises of the Goi, which are broken and thrown away, it is not
permitted to sell them again to them, because their priest of Baal will use them
in the worship of the idol."

4. BOOKS
The Talmud calls the books of the Christians Minim - heretical books -
Siphre Debeth Abidan - Books of the House of Perdition. The Talmud in
particular speaks of the books of the Gospels. Thus in Schabbath (116a)
Toseph: "Rabbi Meir calls heretical books Aaven Gilaion (volumes of iniquity)
because the call them Gospels."
And Rabbi Jochanan calls these books Aavon Gilaion, evil books. The
Schulchan Arukh, Crakow edition, gives this name as Aven Niktabh al
Haggilaion - iniquity written in a book.
Buxtorf says: "In the Arukh there is a note Scheker Niktabh al Gilaion,
which means, a lie written in a book."
All the Talmudists agree that the books of the Christians should be destroyed.
They differ only as to what should be done with the names of God contained in
them. In Schabbath (116a) it says:
"The Glossaries of our own books and the books of the heretics are not to be
saved from the flames, if they should catch fire on the Sabbath day. Rabbi Jose,
however, says: 'On festival days the divine names should be torn out of the
books of the Christians and hidden away; what remains must be given to the
flames.' But Rabbi Tarphon says: 'In order that I may be remembered by my
children, if those books should ever fall into my hands I would burn them
together with the divine names contained therein. For if one is chased by an
assassin, or by a serpent, it would be better to take refuge in a pagan temple
than in one of theirs; because the Christians knowingly resist the truth,
whereas the pagans do so unknowingly."

5. PRAYERS
Christian prayers are called, not Tefillah, but Tiflah. They
change the point and insert Iod, which makes it read to mean sin,
foolishness and transgression.

6. CHRISTIAN FESTIVALS
Christian festivals, especially Sunday, are called Ion Ed - day of
destruction, perdition, misfortune or calamity. They are also simply called
Iom Notsri - Christian Days. The word Ed rightly interpreted means
misfortune or calamity, as appears from the Gemarah and the Glossaries of
Maimonides in Abhodah Zarah (2a):
"The word Edehem means the festivals of the Christians, since it is
written (in Deuter. XXXII, 35): the day of their calamity."
Maimonides also says in Abhodah Zarah (78c):
"The words Edehem means the foolishness of their festivlas. It is the
name for their despicable feast days which do not merit the name of Moedim,
for they are really vain and evil."
Baretenora also writes:
"The word Edehem is the name for their ignominious festivals and
solemnities."
The marginal notes of Tosephtoth also give this name to Christian
festivals. Thus in Abhodah Zarah (6a):
"The Day of Evil, that is the Christian Day, is forbidden to us as well as all
their other feast days."
Some Christian festivals are mentioned by name, such as the feast of Christmas
and Easter. Moses Mikkozzi, referring to the above text of Abhodah Zarah
, says:
"Rabbi Sammuel declares, in the name of Solomon Iarchi, that in particular the
festivals of Christmas and Easter, which are their principal evil days
and the foundation of their religion, are forbidden to us."
Maimonides, in hilkoth Akum (ch. IX) has the same:
"Sammuel repeats the words of Rabbi Sal. Iarchi which forbid us particularly to
celebrate the feasts of Christmas and Easter, which are celebrated on account of
him who was hanged."
Furthermore, indications of the impiety of the Jews are to be found in the names
which they give to these Christian festivals: For in place of using Tav
in the word Nithal, they often write Tet and call it Nital
for the Latin word Natalis, the Feast of the Nativity. They make it
appear as if this word were from the root Natal which connotes extermination or
destruction. Likewise they refuse to use the word Paschal (Pesach) for
the Christian feast of Easter. The substitute Koph for Phe and
insert the letter iod and call it Ketsach or Kesach. Both
pronunciations have an evil meaning. Ketsach is from the root Katsah,
meaning to amputate or cut off from, and Kesach is from the root Kesa,
meaning to wood or a gallows. This is done because the feast of Easter is
celebrated by Christians in memory of Christ - the one who was hanged - who was
put to death and who rose again from the dead.

PRECEPTS OF THE TALMUD

CONCERNING CHRISTIANS
From what has been shown thus far, it is clear that, according to the
teaching of the Talmud, Christians are idolaters and hateful to Jews. As
a consequence, every Jew who wishes to please God has a duty to observe all
the precepts which were given to the Fathers of their race when they lived
in the Holy Land concerning the idolatrous gentiles, both those who lived
amongst them and those in nearby countries.

A Jew is therefore required
to (1) To avoid Christians; (2) To do all he can to exterminate them.

CHAPTER I

CHRISTIANS MUST BE AVOIDED

Jews are required to avoid
all contact with Christians for four reasons: (1) Because they are not
worthy to share in the Jewish way of life; (2) Because they are unclean; (3)
Because they are idolators; (4) Because they are murderers.

A Jew, by the fact that he
belongs to the chosen people and is circumcized, possesses so great a
dignity that no one, not even an angel, can share equality with him. In
fact, he is considered almost the equal of God. "He who strikes an
Israelite" says Rabbi Chanina "acts as if he slaps the face of God's Divine
Majesty."
A Jew is always considered good, in spite of certain sins which he may
commit; nor can his sins contaminate him, any more
than dirt contaminates the kernel in a nut, but only soils its shell. A Jew
alone is looked upon as a man; the whole world is his and all things should
serve him, especially "animals which have the form of men."
Thus it is plain that they regard all contact with Christians as
contaminating and as detracting from their dignity. They are therefore
required to keep as far away as possible from all who live and act as
Christians do.

1. A JEW MUST NOT SALUTE A
CHRISTIAN
In Gittin (62a) it says:
"A Jew must not enter the home of a Nokhri on a feast day to offer
him greetings. However, if he meets him on the street, he may offer him a
greeting, but curtly and with head bowed."

2. A JEW MUST NOT RETURN
THE GREETINGS OF A CHRISTIAN
In Iore Dea (148, 10) it says:
"A Jew must not return the greeting of a Christian by bowing before him. It
is good, therefore, to salute him first and so avoid having to answer him
back if the Akum salutes him first."
Rabbi Kohana says that when a Jew salutes a Christian he should say "Peace
to my Lord," but intend this for his own Rabbi. For the Tosephtoth says:
"For his heart was turned towards his own Rabbi."

3. A JEW MUST NOT GO BEFORE
A CHRISTIAN JUDGE
In Choschen Hammischpat (26,1) it says:
"A Jew is not permitted to bring his case before Akum judges, even if
the matter is judged by the decisions of Jewish law, and even if both
parties agree to abide by such decisions. He who does so is impious and
similar to one who calumniates and blasphemes, and who raises his hand
against the Law given us by Moses, our great law-giver. Hagah says 'The
Bethin has the power to excommunicate such a one until he releases his
Jewish brother from the hands of the Gentile.'"

4. A CHRISTIAN CANNOT BE
USED AS A WITNESS
In Choschen Ham. (34, 19) it says:
"A Goi or a servant is not capable of acting as a witness."

5. A JEW CANNOT EAT
CHRISTIAN FOOD
In Iore Dea (112, 1) it says:
"The Elders forbade the eating of the bread of the Akum, lest we
would seem to be familiar with them."
And in Abhodah arah (35b) it says:
"The following things belonging to the Goim are forbidden: Milk which
a Goi takes from a cow, in the absence of a Jew; also their bread,
etc."

6. A JEW MUST NEVER ACT IN
ANY WAY LIKE A CHRISTIAN
In Iore Dea (178, 1) it says:
"It is not permitted to imitate the customs of the Akum, nor to act
like them. Nor is it permitted to wear clothes like the Akum, not to
comb the hair as they do...neither must Jews build houses that look like
temples of the Akum."
Since, however, it is not possible to observe all these rules in every
place, the Hagah says that they can be overlooked to a certain extent
when, for instance, it is to the advantage of the Jew to do so; for example,
if a Jew would profit by a trade which requires a certain kind of dress.

* * * * *

It is not known how often
Jews must wash and purify themselves, nor how much they must study to avoid
everything which might render them unclean. The Talmud teaches, however,
that Christians are people whose touch alone makes things unclean. In
Abhodah Zarah (72b) it says:
"A certain man was pouring wine from one jar into another by means of a
tube, when a Goi came along and touched the tube with his hand. As a
result all the wine (in both jars) had to be thrown away."
Every vessel, therefore, must be washed which comes into the possession of a
Jew from a Christian, although it has never been in use. In Iore Dea
(120, 1) it says:
"If a Jew buys a vessel for use at table from an Akum, whether it is
made of metal, glass or lead, even if it is new, he must wash it in a
Mikvah [a large basin], or in a cistern which holds forty quarts of
water.

1. Lest a Jew be the
occasion of sin to the idolatrous Christians, according to the precept in
Levit. XIX, 14: "Do not put a stumbling-block before the blind -
he must avoid all contact with them on the days when they worship their
gods. In Abhodah Zarah (2a) it says:
"For three days before their idolatrous festivals it is not permitted to buy
or sell them anything. It is also forbidden to give or take any help from
them, to change any money with them, to pay them back any debts or allow
them to pay back debts."
In the Abhodah Zarah, 78c (the Perusch of Maimonides, fol.
8) it says:
"All the festivals of the followers of Jesus are forbidden, and we must
conduct ourselves towards them as we would towards idolators. The first day
of the week is their principal feast, and it is therefore forbidden to do
any business whatsoever with those who believe in Jesus on their Sabbath. We
must observe the same rules on their Sabbath as we do on the feastdays of
idolators, as the Talmud teaches."

2. A JEW MUST NOT USE
ANYTHING WHICH PERTAINS TO THE WORSHIP OF CHRISTIANS
In Iore Dea (139, 1) it says:
"It is forbidden to have anything to do with idols and everything that is
used in their form of worship, whether they are made by the Akum or
by Jews."

3. IT IS FORBIDDEN TO SELL
TO CHRISTIANS ANYTHING CONNECTED WITH THEIR IDOLATROUS WORSHIP
The Abhodah Zarah (14b, Toseph) says:
"It is always forbidden to sell incense to an idolatrous priest, for it is
evident that when he asks for it he wants it for no other purpose but to
offer it before his idol. Anyone, therefore, who would sell it to him sins
against the precept which forbids us to place a stumbling-block before the
blind. It is also forbidden to sell candles to gentiles for their Feat of
Candles. Candles however may be sold to them on other days. Neither is it
permitted to sell a chalice to a gentile which a Jew has bought after a
Goi has broken it and thrown it away. It may only be sold again to a
gentile after it has been completely made over. For after it has been broken
just once it can be used still to hold the wine which is offered in honor of
their idol." Then follows the prohibition as to the selling of books to
Christian priests, as we have seen above. Even the work of binding such
books is forbidden to a Jew. In Iore Dea (139, 15) it says:
"It is forbidden to bind the books of the Akum, with the exception of
law books. It may be done, however, if refusal to do so should cause enmity,
but only after every effort has been made to refuse such work."
Likewise in Iore Dea (151, 1, Hagah):
"It is not permitted to sell water to an Akum if it is known that it
will be made into Baptismal water."
Mention is also made of many other things which it is forbidden to sell to
Christians, such as: cloth from which priestly vestments and banners may be
made; paper and ink which may be used for writing books pertaining to their
divine worship. It is forbidden to sell, or even to rent, houses to
Christians which will be used by them as a place of worship. Nowadays,
however, Jews trade with Christians, especially on Christian feast days,
and also sell them houses knowing full well that certain Sacraments will be
administered therein, such as Baptism, Holy Communion and Extreme Unction.
The Talmud can give no reason for this, and in the Abhodah Zarah (2a,
Toseph) it says:
"It is difficult to say by what right Jews nowadays trade with the Goim
on their (evil) feast days. For although many of them commit all kinds of
licentious acts and perversions on their feast days in honor of saints which
they do not look upon as gods, yet every week they celebrate the Day of the
Nazarene [Sunday] which has always been forbidden to us."
Bartenora, however, in his commentary on Abhodah Zarah (I, 2, fol.
7b) it says:
"Since, while we are in captivity, we cannot live without trading with them,
and we depend upon them for our food and we must fear them, it is only
forbidden to trade with them on their feast days. Furthermore, it is
permitted nowadays to trade with them on the actual day of their feasts,
because the Rabbis are convinced that they do not worship their idols just
because they trade with us. And what is forbidden in this book must be taken
as applying directly to idolatry."
Rabbi Tam, however, contends that the Mischnah only forbids the
selling of things to idolaters which will be used by them in the worship of
idols, since they rejoice and worship their idols because they obtain the
things necessary for that worship. He explains it thus (in Abhodah Zarah,
2a, Toseph):
"No one should wonder at this custom of ours. For, although we look upon
them as idolaters, they can only offer up what they buy for money. Hence,
our gain and their joy is not the reason for this prohibition, for they have
enough money for these things, even if we did not trade with them."

4. THIS PROHIBITION DOES
NOT APPLY TO ATHEISTS
In Iore Dea (148, 5) it says:
"It is only permitted to send a gift to an Akum on one of their feast
days if it is known that he does not believe in idols and does not worship
them."
Maimonides has the same in Hilkhoth Akum (IX, 2):
"It is also wrong to send a gift to a Goi on their feast days unless
it is certain that he does not believe in the worship of Christian idols,
and does not serve them."

There is nothing that Jews
are more convinced of than the harm which Christians can do to the children
of Israel. Because of this, the rulers of the Chosen People have always
instructed them not to accept any help from Christians who will always
resort to murder, and to other crimes, whenever they cannot otherwise obtain
their evil ends. Thus a Jew must not employ a Christian as a nurse, or as a
teacher for his children, or as a doctor, a barber or an obstetrician.

1. NOT AS A NURSE
In Iore Dea (81, 7, Hagah) it says:
"A child must not be nursed by a Nokhri, if an Israelite can be had;
for the milk of the Nokhrith hardens the heart of a child and builds
up an evil nature in him."

2. NOT AS A TEACHER
In Iore Dea (153, 1, Hagah) it says:
"A child must not be given to the Akum to learn manners, literature
or the arts, for they will lead him to heresy."

3. NOT AS A DOCTOR
In Iore Dea (155, 1) it says:
"When a Jew is wounded in any way, even so gravely that he would have to
violate the Sabbath in having a doctor, he must not employ the services of a
Christian (Akum) doctor who is not known to everyone in the
neighborhood; for we must guard against the spilling of blood. Even when it
is not known if the patient will live or die, such a doctor must not be
allowed to attend him. If, however, he is sure to die, then such a doctor
may attend him, since an extra hour of life is not much to lose. If the
Akum insists that a certain medicine is good, you may believe him, but
be sure not to buy it from him. There are some who say that this holds only
when the Akum offer help free, and that it can be accepted every time
it is paid for. But it can be taken for granted that they would not harm a
Jew just for the sake of a matter of money."
In Pesachim (25a) it says:
"Rabbi Jochanan says: medical help can be accepted from all except
idolaters, fornicators and murderers."

4. NOT AS A BARBER
In Iore Dea (156,1 ) it says:
"You must not be shaven by an Akum unless your Jewish friends are
with you. There are some who say that it is not permitted to be shaved by an
Akum even when others are present, unless you can see yourself in a
mirror."

5. NOT AS AN OBSTETRICIAN
In Abhodah Zarah (26a) it says:
"Our Rabbis have passed it down for us, that a foreign woman must never be
allowed to act as midwife at the birth of a child of Israel, because they
are given to the shedding of blood. The Elders say, however, that a foreign
woman may perform this task provided there are other Jewish women present,
but never alone. Rabbi Meir, however, says that it is not allowed even
others are present. For they often crush the soft head of the child with
their hands and kill it; and they can do this without being noticed by those
who are present."

The followers of "that
man," whose name is taken by the Jews to mean "May his name and memory be
blotted out," are not otherwise to be regarded than as people whom it would
be good to get rid of. They are called Romans and tyrants who hold captive
the children of Israel, and by their destruction the Jews would be freed
from this Fourth Captivity. Every Jew is therefore bound to do all he can
to destroy that impious kingdom of the Edomites (Rome) which rules the whole
world. Since, however, it is not always and everywhere possible to effect
this extermination of Christians, the Talmud orders that they should be
attacked at least indirectly, namely: by injuring them in every possible
way, and by thus lessening their power, help towards their ultimate
destruction. Wherever it is possible a Jew should kill Christians, and do so
without mercy.

A Jew is commanded to harm
Christians wherever he can, both indirectly by not helping them in any way,
and also directly by wrecking their plans and projects; neither must he save
a Christian who is in danger of death.

In Zohar (1, 25b) it
says:
"Those who do good to the Akum . . . will not rise from the dead."
At times it is permitted to do good to Christians, but only in order to help
Israel, namely, for the sake of peace and to hide hatred of them. Maimonides
in Hilkhoth Akum (X, 6) says:
"Needy Gentiles may be helped as well as needy Jews, for the sake of
peace..."
In Iore Dea (148, 12 Hagah) it says:
"Therefore if you enter a town and find them celebrating a feast, you may
pretend to rejoice with them in order to hide your hatred. Those, however,
who care about the salvation of their souls should keep away from such
celebrations. You should make it known that it is a hateful thing to rejoice
with them, if you can do so without incurring enmity."

1. IT IS NOT PERMITTED TO
PRAISE A CHRISTIAN
In Abhodah Zarah (20, a, Toseph) it says:
"Do not say anything in praise of them, lest it be said: How good that
Goi is!"
In this way they explain the words of Deuteronomy (VII, 2) ... and
thou shalt show no mercy unto them [Goim], as cited in the Gemarah.
Rabbi S. Iarchi explains this Bible passage as follows:
"Do not pay them any compliments; for it is forbidden to say: how good that
Goi is."
In Iore Dea (151, 14) it says:
"No one is allowed to praise them or to say how good an Akum is. How
much less to praise what they do or to recount anything about them which
would redound to their glory. If, however, while praising them you intend to
give glory to God, namely, because he has created comely creatures, then it
is allowed to do so."

2. A JEW NOT ALLOWED TO
MENTION THE THINGS WHICH CHRISTIANS USE FOR THEIR IDOLATROUS WORSHIP
In Hilkhoth Akum (V, 12) it says:
"It is also forbidden to make mention of the Akum; for it is written
(Exodus XXIII, 13):...and make no mention of other gods."

3. THEIR IDOLS MUST BE
SPOKEN OF WITH CONTEMPT
In Iore Dea (146, 15) it says:
"Their idols must be destroyed, or called by contemptuous names."Ibidem, (147, 5):
"It is permitted to deride idols, and it is forbidden to say to a Goi:
May your God help you, or I hope you will succeed."
Rabbi Bechai, explaining the text of Deuteronomy about hating
idolatry, says:
"The Scripture taught us to hate idols and to call them by ignominious
names. Thus, if the name of a church is Bethgalia - "house of
magnificence," it should be called Bethkaria - an insignificant
house, a pigs' house, a latrine. For this word, karia, denotes a
low-down, slum place."
In numerous places ignominious names are given by the Jews to Christian
things. It will not be out of place to list a few of these names which they
give to things and persons which are held holy and dear by Christians, as
follows:
JESUS is ignominiously called Jeschu - which means, May his name
and memory be blotted out. His proper name in Hebrew is Jeschua,
which means Salvation.
MARY, THE MOTHER OF JESUS, is called Charia - dung, excrement (German
Dreck). In Hebrew her proper name is Miriam.
CHRISTIAN SAINTS, the word for which in Hebrew Kedoschim, are called
Kededchim (cinaedos) - feminine men (Fairies). Women saints
are called Kedeschoth, whores.
SUNDAY is called the day of calamity.
FEAST OF CHRISTMAS is called Nital, denoting extermination.
EASTER is not called by the proper name Pesach (Passover), but
Ketsach, meaning a cutting down; or Kesach, a Gallows.
A CHRISTIAN CHURCH is not called Beth Hattefillah, House of Prayer,
but Beth Hattiflah, a House of Vanity, a House of Evil.
THE GOSPEL BOOKS are called Aavon Gilaion, Books of Iniquity.
CHRISTIAN SACRIFICES are called Dung Offerings. In the Jerusalem Talmud
(fol. 13b) the following occurs:
"He who sees them mezabbelim (excrementing - sacrificing) before
their idol, let him say (Exod. XXII, 20): He that sacrificeth unto
an idol shall be utterly destroyed."
Rabbi Iarchi (referring to Num. XXV, 3) teaches that the Gentiles
actually honor their God by excrementing before him.
A CHRISTIAN GIRL who works for Jews on their sabbath is called a
Schaw-wesschicksel, Sabbath Dirt.

4. A JEW IS NOT ALLOWED TO
GIVE gifTS TO CHRISTIANS
In Hilkohoth Akum (X, 5) it says:
"It is forbidden to give gifts to the Goim. But it is permitted to
give them to a convert who lives among the Jews; for it is said: To the
traveller who stops in your cities, give it to him to eat, or sell it to a
Gentile, that is sell it, not give it."
In Iore Dea (151, 11) it says:
"It is forbidden to give free gifts to the Akum with whom a Jew may
not treat familiarly."
The Talmud, however, allows a Jew to give gifts to Gentiles who are known to
himand from whom he has hope of getting something in return.

5. A JEW IS FORBIDDEN TO
SELL HIS FARM TO CHRISTIANS
In Iore Dea (334, 43) it says:
"In 24 cases a Jew must be repudiated, namely ...8. Anyone who sells his
farm to the Akum must be sent into exile - unless he undertakes to
make up for all the harm that follows as a consequence of having the Akum
live near the Jews."

6. IT IS FORBIDDEN TO TEACH
A TRADE TO CHRISTIANS
In Iore Dea (154, 2) it says:
"It is not permitted to teach any trade to the Akum."

Since the Goim
minister to Jews like beasts of burden, belong to a Jew together with his
life and all his faculties:
"The life of a Goi and all his physical powers belong to a Jew." (A.
Rohl. Die Polem. p.20)
It is an axiom of the Rabbis that a Jew may take anything that belongs to
Christians for any reason whatsoever, even by fraud; nor can such be called
robbery since it is merely taking what belongs to him.

In Babha Bathra (54
b) it says:
"All things pertaining to the Goim are like a desert; the first
person to come along and take them can claim them for his own."

1. CHRISTIANS MUST NOT BE
TOLD IF THEY PAY TOO MUCH TO A JEW
In Choschen Hammischpat (183, 7) it says:
"If you send a messenger to collect money from an Akum and the Akum pays too
much, the messenger may keep the difference. But if the messenger does not
know about it, then you may keep it all yourself."

2. LOST PROPERTY OF
CHRISTIANS MUST NOT BE RETURNED TO THEM
In Choschen Hamm. (266, 1) it says:
"A Jew may keep anything he finds which belongs to the Akum, for it is
written: Return to thy brethren what is lost (Deuter. XXII, 3). For he who
returns lost property [to Christians] sins against the Law by increasing the
power of the transgressors of the Law. It is praiseworthy, however, to
return lost property if it is done to honor the name of God, namely, if by
so doing Christians will praise the Jews and look upon them as honorable
people."

3. CHRISTIANS MAY BE
DEFRAUDED
In Babha Kama (113b) it says:
"It is permitted to deceive a Goi."
And in Choschen Hamm. (156, 5 Hagah) it says:
"If a Jew is doing good business with an Akum it is not allowed to other
Jews, in certain places, to come and do business with the same Akum. In
other places, however, it is different, where another Jews is allowed to go
to the same Akum, lead him on, do business with him and to deceive him and
take his money. For the wealth of the Akum is to be regarded as common
property and belongs to the first who can get it. There are some, however,
who say that this should not be done."
In Choschen Hamm. (183, 7 Hagah) it says:
"If a Jew is doing business with an Akum and a fellow Israelite comes along
and defrauds the Akum, either by false measure, weight or number, he must
divide his profit with his fellow Israelite, since both had a part in the
deal, and also in order to help him along."

4. A JEW MAY PRETEND HE
IS A CHRISTIAN TO DECEIVE CHRISTIANS
In Iore Dea (157, 2 Hagah) it says:
"If a Jew is able to deceive them [idolaters] by pretending he is a
worshipper of the stars, he may do so."

5. A JEW IS ALLOWED TO
PRACTICE USURY ON CHRISTIANS
In Abhodah Zarah (54a) it says:;
"It is allowed to take usury from Apostates who fall into idolatry."
And in Iore Dea (159, 1) it says:
"It is permitted, according to the Torah, to lend money to an Akum with
usury. Some of the Elders, however, deny this except in a case of life and
death. Nowadays it is permitted for any reason."

1. A JEW MAY LIE AND
PERJURE HIMSELF TO CONDEMN A CHRISTIAN
In Babha Kama (113a) it says:
"Our teaching is as follows: When a Jew and a Goi come into court, absolve
the Jew, if you can, according to the laws of Israel. If the Goi wins, tell
him that is what our laws require. If however, the Jew can be absolved
according to the gentile law, absolve him and say it is due to our laws. If
this cannot be done proceed callously against the Goim, as Rabbi Ischmael
advises. Rabbi Akibha, however, holds that you cannot act fraudulently lest
you profane the Name of God, and have a Jew commited for perjury."
A marginal note, however, explains this qualification of Rabbi Akibha as
follows:
"The name of God is not profaned when it is not known by the Goi that the
Jew has lied."
And further on, the Babha Kama (113b) says:
"The name of God is not profaned when, for example, a Jew lies to a Goi by
saying: 'I gave something to your father, but he is dead; you must return it
to me,' as long as the Goi does not know that you are lying."

2. A JEW MAY PERJURE
HIMSELF WITH A CLEAR CONSCIENCE
In Kallah (1b, p.18) it says:
"She (the mother of the mamzer) said to him, 'Swear to me.' And Rabbi Akibha
swore with his lips, but in his heart he invalidated his oath."
A similar text is found in Schabbuoth Hagahoth of Rabbi Ascher (6d):
"If the magistrate of a city compels Jews to swear that they will not escape
from the city nor take anything out of it, they may swear falsely by saying
to themselves that they will not escape today, nor take anything out of the
city today only."

Jews must spare no means
in fighting the tyrants who hold them in this Fourth Captivity in order to
set themselves free. They must fight Christians with astuteness and do
nothing to prevent evil from happening to them: their sick must not be cared
for, Christian women in childbirth must not be helped, nor must they be
saved when in danger of death.

1. A JEW MUST ALWAYS TRY
TO DECEIVE CHRISTIANS
In Zohar (I, 160a) it says:
"Rabbi Jehuda said to him [Rabbi Cezkia]: 'He is to be praised who is able
to free himself from the enemies of Israel, and the just are much to be
praised who get free from them and fight against them. 'Rabbi Chezkia asked,
'How must we fight against them?' Rabbi Jehuda said, 'By wise counsel thou
shalt war against them' (Proverbs, ch. 24, 6). By what kind of war? The
kind of war that every son of man must fight against his enemies, which
Jacob used against Esau - by deceit and trickery whenever possible. They
must be fought against without ceasing, until proper order be restored. Thus
it is with satisfaction that I say we should free ourselves from them and
rule over them."

2. A SICK CHRISTIAN MUST
NOT BE AIDED
In Iore Dea (158, 1) it says:
"The Akum are not to be cured, even for money, unless it would incur their
enmity."

3. A CHRISTIAN WOMAN IN
CHILDBIRTH MUST NOT BE HELPED
In Orach Chaiim (330, 2) it says:
"No help is to be given to an Akun woman in labor on the sabbath, even in a
small way, for the Sabbath must not be violated."

4. A CHRISTIAN IN DANGER
OF DEATH MUST NOT BE HELPED
In Choschen Hamm. (425, 5) it says:
"If you see a heretic, who does not believe in the Torah, fall into a well
in which there is a ladder, hurry at once and take it away and say to him 'I
have to go and take my son down from a roof; I will bring the ladder back to
you at once' or something else. The Kuthaei, however, who are not our
enemies, who take care of the sheep of the Israelites, are not to be killed
directly, but they must not be saved from death."
And in Iore Dea (158, 1) it says:
"The Akum who are not enemies of ours must not be killed directly,
nevertheless they must not be saved from danger of death. For example, if
you see one of them fall into the sea, do not pull him out unless he
promises to give you money."
Maimonides, in Hilkhoth Akum (X, 1) says:
"Do not have pity for them, for it is said (Deuter. VII, 2): Show no mercy
unto them. Therefore, if you see an Akum in difficulty or drowning, do not
go to his help. And if he is in danger of death, do not save him from death.
But it is not right to kill him by your own hand by shoving them into a well
or in some other way, since they are not at war with us."

Lastly, the Talmud
commands that Christians are to be killed without mercy. In the Abhodah
Zarah (26b) it says:
"Heretics, traitors and apostates are to be thrown into a well and not
rescued."
And in Choschen Hammischpat (388, 10) it says:
"A spy is to be killed, even in our days, wherever he is found. He may be
killed even before he confesses. And even if he admits that he only intended
to do harm to somebody, and if the harm which he intended is not very great,
it is sufficient to have him condemned to death. He must be warned,
however, not to confess to this. But if he impudently says 'No, I will
confess it!' then he must be killed, and the sooner the better. If there is
no time to warn him, it is not necessary to do so. There are some who say
that a traitor is to be put to death only when it is impossible to get rid
of him by mutilating him, that is, by cutting out his tongue or his eyes,
but if this can be done he must not be killed, since he is not any worse
than others who persecute us."
And in Choschen Hamm. again (388, 15) it says:
"If it can be proved that someone has betrayed Israel three times, or has
given the money of Israelites to the Akum, a way must be found after prudent
consideration to wipe him off the face of the earth."

In Hilkhoth Akum (X, 2)
it says:
"These things [supra] are intended for idolaters. But Israelites also, who
lapse from their religion and become epicureans, are to be killed, and we
must persecute them to the end. For they afflict Israel and turn the people
from God."

And in Iore Dea (158, 2
Hagah) it says:
"Renegades who turn to the pleasures of the Akum, and who become
contaminated with them by worshipping stars and planets as they do, are to
be killed."
Likewise in Choschen Hamm. (425, 5) it says:
"Jews who become epicureans, who take to the worship of stars and planets
and sin maliciously; also those who eat the flesh of wounded animals, or who
dress in vain clothes, deserve the name of epicureans; likewise those who
deny the Torah and the Prophets of Israel - the law is that all those should
be killed; and those who have the power of life and death should have them
killed; and if this cannot be done, they should be led to their death by
deceptive methods."

Rabbi Maimonides, in
Hilkhoth Teschubhah (III, 8) gives the list of those who are considered as
denying the Law:
"There are three classes of people who deny the Law of the Torah: (1) Those
who say that the Torah was not given by God, at least one verse or one word
of it, and who say that it was all the work of Moses; (2) Those who reject
the explanation of the Torah, namely, the Oral Law of the Mischnah, and do
not recognize the authority of the Doctors of the Law, like the followers of
Tsadok (Sadducees) and Baithos; (3) Those who say that God changed the Law
for another New Law, and that the Torah no longer has any value, although
they do not deny that it was given by God, as the Christians and the Turks
believe. All of these deny the Law of the Torah."

In Zohar (I, 25a) it
says:
"The People of the Earth are idolaters, and it has been written about them:
Let them be wiped off the face of the earth. Destroy the memory of the
Amalekites. They are with us still in this Fourth Captivity, namely, the
Princes [of Rome] . . . who are really Amalakites."

1. THESE PRINCES ARE TO
BE KILLED FIRST
For if they are allowed to live, the hope of the liberation of the Jews is
in vain, and their prayers for release from this Fourth Captivity are of no
avail. In Zohar (I, 219B) it says:
"It is certain that our captivity will last until the princes of the
gentiles who worship idols are destroyed."
And again in Zohar (II, 19a) it says:
"Rabbi Jehuda said: Come and see how it is; how the princes have assumed
power over Israel and the Israelites make no outcry. But their rejoicing is
heard when the prince falls. It is written that: the King of the Egyptians
died and soon the children of Israel were released from captivity; they
cried out and their voice ascended to God."

2. THE PRINCEDOM WHOSE
CHIEF CITY IS ROME IS THE ONE TO BE HATED MOST OF ALL BY THE JEWS
They call it the Kingdom of Esau, and of the Edomites, the Kingdom of Pride,
the Wicked Kingdom, Impious Rome. The Turkish Empire is called the Kingdom
of the Ismaelites which they do not wish to destroy. The Kingdom of Rome,
however, must be exterminated, because when corrupt Rome is destroyed,
salvation and freedom will come to God's Chosen People.
Rabbi David Kimchi writes as follows in Obadiam:
"What the Prophets foretold about the destruction of Edom in the last days
was intended for Rome, as Isaiah explains (ch. 34, 1): Come near, ye
nations, to hear . . . For when Rome is destroyed, Israel shall be
redeemed."
Rabbi Abraham also, in his book Tseror Hammor, section Schoftim, says the
same:
"Immediately after Rome is destroyed we shall be redeemed."

In Abhodah Zarah (26b,
Tosephoth) it says:
"Even the best of the Goim should be killed"
The Schulchan Arukh, after the words of Iore Dea (158, 1) that those of the
Akum who do no harm to Jews are not to be killed, namely those who do not
wage war against Israel, thus explains the word Milchamah - war:
"But in time of war the Akum are to be killed, for it is written: 'The good
among the Akum deserve to be killed, etc.'"

In Speher Or Israel
(177b) it says:
"Take the life of the Kliphoth and kill them, and you will please God the
same as one who offers incense to Him."
And in Ialkut Simoni (245c. n. 772) it says:
"Everyone who sheds the blood of the impious is as acceptable to God as he
who offers a sacrifice to God."

In Zohar (III, 227b) the
Good Pastor says:
"The only sacrifice required is that we remove the unclean from amongst us."
Zhoar (II, 43a), explaining the precept of Moses about the redemption of the
first born of an ass by offering a lamb, says:
"The ass means the non-Jew, who is to be redeemed by the offering of a lamb,
which is the dispersed sheep of Israel. But if he refuses to be redeemed,
then break his skull....They should be taken out of the book of the living,
for it is said about them: He who sins against me, I shall take out of the
book of life."

In Zohar (I, 28b, and
39a) it says:
"In the palaces of the fourth heaven are those who lamented over Sion and
Jerusalem, and all those who destroyed idolatrous nations...and those who
killed off people who worship idols are clothed in purple garments so that
they may be recognized and honored."

In Hilhoth Akum (X, 1)it
says:
"Do not eat with idolaters, nor permit them to worship their idols; for it
is written: Make no covenant with them, nor show mercy unto them (Deuter.
ch. 7, 2). Either turn away from their idols or kill them."

Ibidem (X, 7):
"In places where Jews are strong, no idolater must be allowed to remain..."

In Pesachim (49b) it
says:
"Rabbi Eliezer said: It is permitted to cut off the head of an 'idiot' [one
of the people of the Earth] on the feast of the Atonement when it falls on
the Sabbath. His disciples said to him: Rabbi, you should rather say to
sacrifice. But he replied: By no means, for it is necessary to pray while
sacrificing, and there is no need of prayers when you behead someone."

Thus the Jews picture
their Messiah and Liberator whom they expect, as a persecutor who will
inflict great calamities upon non-Jews. The Talmud lists three great evils
which will come upon the world when the Messiah comes. In Schabbath (118a)
it says:
"Whoever eats three meals on the Sabbath shall be saved from the three
evils: from the punishments of the Messiah, from the pain of hell and from
the war of Magog; for it is written: Behold, I shall send you Elias the
Prophet before the coming of the 'Day' of the Lord, etc.*

"pour out thy anger upon
nations that know thee not, and upon the kingdoms which do not invoke thy
name; Pour out thy indignation upon them, and let thy wrathful anger take
hold of them; Persecute and destroy them in anger from under the heavens of
the Lord."

They also pray as
follows:
"How long will thy strength remain captive and thy beauty lie under the hand
of the oppressor? O God! Show forth thy strength and thy zeal against our
enemies; break their strength and let them be confounded..."

And again:
"Cut off the hope of the unjust; let all heretics perish at once; root out,
break up and destroy the Proud Kingdom; hasten to make all peoples subject
in our days."

* * *

At that very same time,
on Good Friday, that "Prince of the Proud Empire" of Rome, the Pope, prays,
and orders everyone in the world to pray for all "heretics" and those who
are "lost", as follows:
"Let us pray for the perfidious Jews: that the Lord our God may take away
the veil from their hearts, that they may acknowledge Jesus Christ our Lord.
"Omnipotent and Eternal God, who does not even exclude Jewish perfidy from
thy mercy: hear our prayers which we offer for the blindness of that people,
that, having recognized the light of thy truth, which is Christ, they may
come out of their darkness, Through Jesus Christ our Lord . . ."